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LIBRA-RY 

' 

OF   THE 

Theological   Seminary, 

Princeton/ N.J. 

Case,         -DAyisJ.on„.^--A.^^S — - 

> 

_ 

Booh,               N.!?-. -.-.,.... 

tfiC^   '~VL^  c/M^h  — ^^-^t^se^-^i- 


V 


\    '    '^TV^ 


THE 


Original,  and  Pre/ent  State 

O     F 

MAN, 

BRIEFLY     CONSIDEltED^ 

WHEREIN    IS    SHEWN, 

The  Nature  of  his  Fall,  and  the  Neceffity,  Means,  and 
Manner  of  his  Restoration,  through  the  Sacri- 
fice of  CHRIST,  and  the  fenfible  Operation  of 
that  Divine  Principle  of  GRACE  and  TRUTHj 
held  forth  to  the  World 

BY      THE 

People  called  Q^UAKERS, 

To    WHICH    ARE    ADDr.D, 

Some  REMARKS  on  the  Arguments  of  SAMUEL 
NEWTON,  of  N  o  R  w  I  c  H. 


By    JOSEPH    P  H  I  P  P  S. 

We  both  labour,  and  fuffer  Reproach,  becaufe  we  ti'uft  in  the 
living  GOD,  who  is  the  S'aviour  of  all  Men,  'fpeciaily  of 
thofe  that  believe,    i  Tim.  iv.  ic. 


^@ 


LONDON,   Printed: 

PHILADELPHIA:    Re-Printed 

And    sold   by   JOSEPH    CRUKSHANK,     2 
Market-Street,     between     Second  ^nd 
Tkird-Strbets.     m  dcc  lxxxiii. 


H       E 


P  R  E  F  A  C   E. 


li/f  T  chief  Inducement  to  piibViJlo  a  fenv  Oh^ 
^  ^^  fervations  upon  S.  NewtonV  *  Letter  in 
the  Tear  1767,  nvas  the  Defence  of  that  Dl" 
'vine  Principle  vouchfafed  by  a  gracious  Creator^ 
through  a  beneficent  Red^eemer  to  all  Mankindy 
in  order  to  their  InfrtiFlion^  Help  and  Salvation, 
Its  Operation  and  Extent  appeared  to  me  to  be 
mifunderflood^  and  miftakenly  reprefented  in  that 
Difcourfe^  and  finding  it  equally  fo^  in  a  late  "f 
Reply  of  the  fame  Author^  I  think  ynyfdf  in  jome 
Degree  obliged  to  appear  a  fecond  TimCy  fill  fur- 
ther tofJoeuj^  according  to  fny  Underfianding^  the 
Necefftty^  Univerfahty  and  real  Seifibility  of  the 
Work  of  God's  Holy  Spirit  upon  th^  ijnmortal 
Soul  of  Many  as  the  vital  Source^  and  Support 
of  true  Religion  in  hitn ;  and  therefore  the  pri- 
mary Guide  of  his  Life  and  Condutl. 

My  Intention  is  not  mere  Controverfy^  but  Ex- 
planation and  DoHrine,  I  have  therefore  taken 
the  Liberty  to  uje  divers  Expreffions  from  the 

Apocrypha^ 


*  Letter  to  the  Author  cf  a  Letter  to  Dr.  Formey,  &c.  ftgnedi 
No  Matter  who. 

t  The  leading  Senthiients  of  the  People  called  Quakers  e>:^wJr.?dj, 
occ.  by  S.  Newton  of  Ncrwicii. 


The     preface, 

Apocrypha^  and  other  Writings^  ivhere  their  Per^^ 
tinence  and  Clearnefs  entitled  them  to  a  Place. 

I  take  little  Notice  of  the  numerous  declamato- 
ry Parts  of  my  Oppojers  Performance.  It  con- 
cerns not  the  ingenuous  Reader^  ivho  can  be  mofi 
keen  or  moft  petulant^  but  on  ivhich  Side  of  the 
^lejlion  the  Truth  lies^  and  by  ivhich  DoBrine  his 
Mind  is  mojl  likely  to  be  bejland  mofl profitably  in- 
formed.  This  he  may  better  judge  for  himfelf 
than  others  for  him;  for  be  they  ever  fo  ingeni- 
ous^ or  otherivife  learned^  they  cannot  be  competent 
Judges  in  Things  they  have  not  experienced^  and- 
ivhich  are  not  to  be  known  but  by  Experience. 

I  have  no  Animofity  toiimrds  my  Antagoniji ; 
but  his  Work  appears  to  me  founded  in  Miftakes^ 
both  concerning  the  Senje  of  Scripture^  and  the 
Intention  of  our  Writings,  To  proceed  minutely 
to  unravel  and  cl^^r^  vuhat  he  has  been  at  Jb 
much  Pains  to  perplex  and  confu/e^  ivouldbemore 
tedious  than  difficulty  and  could  by  no  Means  com- 
f  en/ate  either  for  the  Reader  sTime^  or  myoivn. 
My  firfl  Endeavour  therefore  fholl  be^  to  fjjeiv 
the  Verity  of  our  true  leading  Principles^  from 
the  original^  and prejent  State  of  Mankind^  vuith 
the  Affijlance  requifite  thereunto^  andaftervoards 
to  add  fome  Remarks  upon  divers  Parts  of  the 
Treatife  before  me. 


•^ 


THE 


THE 

Oriqinal  and   Present   State 

O     F 

M      A      N,        &c. 


CHAP.     I. 

I .  Man  ivas  originally  created  in  purity^  and 
in  a  State  of  due  Order  and  Retlitude.  2. 
He  ivas  in/pired  ivith  a  Senfe  of  his  Duty  ; 
and  3  and  4,  impoivered  to  perform  it.  5, 
Being  tempted^  he  lapfed  fro?n  his  proper 
Guards  the  preferving  Poiver  of  God^  into 
Sin,  6.  He  Jell  from  the  Image  of  the  He  a- 
'uenfyy  into  the  Image  of  the  Earth Ij.  Hoiv 
unlanvful  Self  roje  in  him,  7.  That  he  really 
fuffered  Death  in  Spirit^  in  the  Day  of  his 
TranfgreJJion.  What  the  Life  and  Death  of 
the  Soul  are, 

I.  TTN  the  Beginning  iGod  created  all  Things 
I  good.  Inherently  and  immutably  good 
"*"  himfelf,  every  Production  of  his  muft 
neceffarily  be  fo,  according  to  the  feveral  Kinds 
wherein  he  created  them.  As  Man  was  wholly 
made  by  him,  he  muft  have  been  made  wholly 

good; 


{  2         ) 

good  ;  his  Nature  clear  of  all  Impurity,  and  free 
from  .ill  Detect  and  Diforder.  His  Faculties  were 
not  imperteft,  but  limited  to  their  proper  Sphere, 
and  every  part  of  his  Cofnpofition  conftituted  in 
its  due  Rectitude  ;  the  Body  placed  in  Subfer- 
Viciice  to  his  rational  Spirit,  or  Soul,  as  to  the 
more  noble  and  excellent,  and  therefore  the  fupe- 
nor  Part,  made  for  Immortality,  and  in  Subjec- 
tion only  to  the  Guidance  of  its  Creator. 

2.  The  human  Faculties,  or  Powers  of  Capaci- 
ty, mull  then  be  clear,  unprejudiced,  and  fit  to 
receive  Impreilions,  yet  void  of  any  but  thofe  of 
immediate  Senfe.  Man,  merely  as  Man,  could 
not  originally  bring  any  real  Knowledge  into  the 
World  with  him.  That  mui  either  be  immedi- 
ately communicated  to  him  by  his  Maker,  or  af- 
terwar^-ls  acqaired  by  himfel-,  through  Obferva- 
tion  and  Experience.  The  latter  required  Time 
toefFecl:;  and  as  it  was  requilite  to  his  Situation, 
that  he  Ihould  be  imtneciately  enc^ued  with  fuch 
an  Uiiderftanding  ot  himfelt,  and  his  Creator,  as 
related  to  his  preient  Duty,  and  afF  ded  his  Feh- 
citv,  he  certainly  was,  by  Divine  Wifdom  and 
Goodnefs,  timely  furniflied  with  it. 

3.  M^n  muft  not  only  then  be  fupplied  with  a 
due  Degree  O:  Light  and  Underftan-ling,  but  he 
muft  alfo  be  impowered  to  ad  up  to  it,  elfe  his 
Xaowjedge  would  have  been  afforded  him  in 
vain.  Yet,  though  he  certainly  was  thus  im- 
po^ve^ed5  the  Sequel  manifeifed  he  was  placed  in 
a  State  of  Probation,  otherwife,  he  could  never 
have  been  guilty  of  the  leak  Failure ;  for  his 
Maker  being  effentially  and  uncPiangeably  good, 
mutl  have  fixed  him  in  a  State  of  im  uutable  Vir- 
tue and  Goodnefs,  had  he  determined  to  fix  hinj 
at  all. 

4.  As  the  omnifcient  Creator  moll  certainly 
fprefaw  what  a  fubtle  Adverfary  Man  would  have 

to 


'  (    3    y 

to  encounter,  he  as  furely  turniflied  him  with  Means 
fulBcient  to  diicover  his  Snares,  and  reiift  his  Af- 
faults.  It  Satan  was  iufFered  to  ule  his  Subtilty 
and  Influence  to  deceive  him.  doubtlels  he  was 
not  only  warned,  but  aifo  endued  with  a  Suffici- 
ency of  Divine  Light  and  Influence  to  with- 
ftand  his  Attempts,  as  he  kept  du:y  upon  his 
Watch. 

Nothing  but  the  Divine  Nature  can  enable  any 
intelligent  Creature  to  refilt  Temptation,  and  aft 
up  to  the  Divine  Will.  If  therefore  any  created 
Being  :s  required  to  keep  up  thereunto,  it  muft 
be  aflifted  by  Divine  Po^er  i'o  to  do.  God  cre- 
ated Man  for  a  Purpofe  of  his  own  Glory.  To 
glorify  God,  and  to  partake  of  his  Glory,  Man 
muft  walk  in  obedience  to  his  Will.  Man  could 
neither  infallibly  know  his  Will,  nor  coiiftantly 
perform  it,  merely  by  the  Strength  of  his  owi> 
Faculties;  he  muft  therefore,  nectflarily  have 
been  affifted  by  the  Spirit  of  God,  to  enable  him 
to  perform  his  Will,  and  1o  to  obey  him  as  tO 
glorify  him,  and  enj(>y  a  blefled  Inheritance  in 
him  ;  otberwife,  the  hnd  of  Man's  Creation  could 
not  be  anfwered.  Hence  it  is  concluded,  the  firft 
Man  /idam  was  made  a  living  Soul  by  the  In fpi ra- 
tion of  the  lecond^(^^;w,  Chriftj  who'is  2i  qui ckning 
Spirit ;  for  "  That  was  not  firft  which  is  Ipiritual,  i  Cor.  xv. 
''  but  that  \^hich  is  natural;  and  afterward  that '*^'  '^^* 
"  which  is  Ipiritual."  That  is,  Adam  was  firft 
created  a  natural  Man,  and  then  rendered  a  fpi- 
ritual  One  by  the  quickning  Power  of  the  Spi- 
rit of  Chrift,  which  is  the  true  Life,  and  proper 
Element  for  immortal  Spirits  to  live  and  move 
in. 

Thus  the  Parents  of  Mankind,  in  their  original 
uncorrupted  State,  being  fit  lemples  for  the 
Holy  Ghoft  to  dwell  in,  were,  as  well  as  the 
Sanctified  in  Chrift  afterwards,  Partakers  of  thetVai.^, 

Divine> 


(      4      ) 

T)ivine  Nature^  by  the  internal  quickening  of 
Divine  Life.  The  Author  of  the  Book  of  Wif- 
wiCi.  xii.  do?n  obferves,  that  PVifdom  in  all  Ages^  and  cer- 
tainly in  the  firft  and  pureft,  entreth  Holy  Souls ; 
■which  Wifdom  he  defcribes  to  be  the  Breath  of 
the  Power  of  God^  a  pure  Influence  flowing  from 
the  Glory  of  the  Almighty^  the  Bri^htnefs  of  the 
everla fling  Lights  the  unfpotted  Mirrour  of  the  Pow- 
er of  God,  and  the  Image  of  his  Goodnefs.  This 
clearly  denotes  the  Spirit  of  the  eternal  Son  of 
God  himfelf,  and  evidently  concurs  with  thofe 
Parts  of  the  Ne^v  Teftament  which  declare  him 
to  be,  the  Power  of  God,  and  the  Wifdom  of  Gody 
CiAA.it^^^^  ^^^^  L^ghtt  and  Life  of  Men,  the  Btightnejs  of 
jchDi4  9  the  Father'' s  Glory,  and  the  Image  of  the  inviftble 

a^  or.  IV.  Q^^^ 

It  was  undoubtedly  in  the  Light  of  this  pure 
Influence  that  Adam  had  fuch  an  intuitive  Dif- 
cerning  of  the  Creation,  as  enabled  him  to  give 
Names  to  them  according  to  their  feveral  Na- 
Gen.ii.rp.  tures.  For  we  readj  *«  The  Lord  God  formed 
*'  every  Beaft  of  the  Field,  and  every  Fowl  of 
"  the  Air,  and  brought  them  unto  Adam,  to  fee 
^^  what  he  would  call  them  ;  and  whatfoever  Adam 
"  called  every  living  Creature,  that  was  the 
"  Name  thereof." 

Under  this  coeleftial  Enduement,  the  facred  Im- 
freffion  of  the  Divine  Image  confpicuoufly  ap- 
0en.i.,y.peared  in  the  firft  of  Mankind.  "  In  the  Image 
*^  of  God  created  he  them." 

5.  Had  Man  kept  in  faithful  Obedience  to  his 
Heavenly  Guide,  and  rejected  the  Efforts  of  the 
Tempter,  he  might  undoubtedly,  in  due  Time, 
have  been  advanced  to  a  Degree  of  Eftabliftiment 
beyond  all  Pofllbility  of  falling ;  but  not  conti- 
nuing ftridly  upon  his  Watch,  and,  contrary  to 
the  Warning  before  given  him,  turning  his  At- 
tention towards  the  Temptation,  when  alluringly 

prefented 


(      5      ) 

prcfented,  he  flipped  from  his  proper  Guard,  leav^ 
ing  hold  of  that  Spirit  wherein  his  Life  and 
Strength  lay,  he  fell  from  it,  and  all  its  Advan- 
tages, out  of  the  Liberty  of  the  Sons  of  God, 
into  the  Bondage  of  Corruption  :  A  fure  Intro- 
duction to  Mifery.  For  as  Holinefs  and  Happineis 
are  infeparably  united,  fo  Sin  and  Mifery  are  indi- 
vifibly  connected. 

To  fuppofe,  that  the  Almighty  Author  of  all 
Good,  originally  fubjeded  Man  under  a  moral  Ne-  . 
ceHity  to  tranfgrefs  upon  the  Appearance  of  Temp- 
tation, is  an  Imagination  too  injurious  to  the  Di- 
vine Character  to  be  admitted.  Our  firft  Parents 
were  unqueftionably  enabled  by  their  Maker  to 
abide  in  due  Watchfulnefs,  which  would  have  en- 
titled them  to  Prefervation  ;  their  Defedion  from 
which,  was  certainly  not  of  him,  but  of  them- 
felves.  Had  their  Lapfe  been  thro' his  Will,  or  in- 
tentional Difpofition  of  Circumftances,  fo  that  it 
muft  inevitably  follow,  he  could  not  coilfiftently 
have  had  fentenced  them  to  Punifhment  for  it;  be- 
caufe,  in  fo  doing,  they  performed  his  Will,  which 
could  not  be  a  Sin  againft  him. 

A  dangerous  Fondnefs  to  become  knowing  in 
Things  hurtful,  and  no  way  neceflary,  feems  to 
have  an  early  Entrance  into  the  human  Mind. 
"  In  the  Day  ye  eat,  your  Eyes  fliall  be  opened.  Gen.  111.5. 
"  and  ye  fliali  be  as  Gods,  knowing  Good  and 
"  Evil.*'  By  the  Suggeilion  of  this  flattering  Falf- 
hoQd,  Eve  was  deceived.  Knowing  nothing  but 
Good,  flie  might  have  remained  happy ;  but  ex- 
periencing Evil,  file  became  otherwite.  This 
Knowledge  is  as  oppolite  to  that  of  the  Divine 
Wifdom,  as  Darknefs  is  to  Light.  It  is  certain 
the  Omnifcient  knows  both  Good  and  Evil,  but  he 
knows  the  firfl  by  immutable  Pofleflion  and  perfect 
Enjoyment,  and  the  lafl:  he  beholds  with  Abhor- 
rence, in  eternal  Oppofltion  to,  and  infinite  Di- 

B  flance 


(      6       > 

Ibnce  from  the  Purity  of  his  Nature.  With  fin- 
ful  Man  the  Cafe  is  reverfe.  Evil  having  immediate 
Poffeiiion  of  him,  and  Good  being  out  of  his 
Reach,  without  Divine  Mercy,  he  muft  be  com- 
pletely wretched.  This  is  the  neceffary  Confe- 
quence  of  that  boafted  Knowledge  of  the  World, 
which  Men  acquire  by  tailing  the  pernicious  and 
poifonous  Sweets  of  Temptation. 

6.  The  Confequences  of  this  primary  Lapfe 
were  immediately  affecling  to  the  actual  TraRf- 
greflbrs,  and  remotely  to  all  their  Poilerity.  i. 
They  loft  the  bright  Impreflion  of  the  Divine 
Image,  and  the  FeUcity  attending  it.  Forfeiting 
the  immediate  indwelling  and  pure  Influence  of 
God's  Holy  Spirit,  they  loft  that  Divine  Simili- 
tude, wherein  they  had  enjoyed  internal  Light, 
Life,  Love,  Goodnefs,  Righteoufnefs,  Holinefs, 
and  Happinefs.  That  omniprefent  Spirit  of 
Power,  Truth,  and  Virtue,  which  in  their  ori- 
ginal State  had  been  their  Comforter,  difunited 
Irom  them  through  Tranfgreffion,  now  became 
their  Accufer  and  Convict  or.  2.  Lapling  from 
under  due  and  conftant  Subjection  to  the  Mind 
and  Spirit  of  his  Creator,  the  Will  of  Man  fepa- 
rated  from  the  Will  of  God,  and  became  Self- 
will.  Sell-love  in  Man  was  originally  and  pro- 
perly placed  in  Subfervience  to  the  Love  of  his 
Miker,  w^ho  being  in  all  Refpects  juftly  Supreme, 
had,  whilft  Man  ftood  in  cheerful  Obedience,  the 
Supremacy  in  his  Affection  ;  but  by  his  undutiful 
Self-gratification,  and  letting  in  the  Suggeftion  of 
the  Tempter,  his  chief  Love  turned  from  his 
Maker  to  himfelf.  Thus  probably  inordinate 
Self-love  and  Self-will  originated  in  Man,  and 
they  always  ftand  in  a  Will  feparate  from  the 
Will  of  God,  and  a  Spirit  contrary  to  his  Holy 
Spirit.  This  mental  Separation  opened  an  eafy 
Road  of  Accefs  for  the  £vil  Spirit  to  influence 

the 


(      7      ) 

the  human  Mind  towards  exterior  Objects,  and 
rendered  them  the  Subjeds  of  Temptation.     By- 
giving  way  to  carnal  Inclinations,  Man  became 
carnally- minded,  and  "  to  be  carnally-minded  is  Rom.\nu 
«  DeathJ'  ^* 

7.  When  the  Sovereign  Legiflator  firft  added 
a  politive  Law  to  Adam,  he  predenotinced  imine- 
diate  Death  upon  him  in  cafe  of  his  Tranfgreffion, 
*'  In  the  Day  that  thou  eateft  thereof,  thou  ilialt  Gen.  H. 
«'  furely  die."     This  feems  to  imply  a  much  deep-  '^* 
er  and  more  important  Meaning  than  what  relates 
to  the  Body ;  a  Meaning  more  immediately  affect- 
ing to  the  rational  Soul ;  the  Privation  of  a  Life 
which  before  Tranfgreflion  it  happily  enjoyed,  and 
which^    by  Difobedience,  it  mull  certainly   lofe. 
What  then  is  the  f  roper  Life  of  the  Soul,  and  what 
is  the  Death  of  that  which  muft  for  ever  exift  ? 
Merely  to  he,  cannot   be  the  Life  intended.     It 
muft  be,  to  Vive  in  that  Life  which  immutably  exijls 
only  in  the  Divine  Nature,  and  which  is  not  to  be 
enjoyed  but  by  partaking  of  the  Divine  Nature,  *Pet.i.4. 
the  Spirit  of  him  who  is  the  Life,  and  our  Life ;  co\'-^\^^' 
that  Life  the  Evangelift  declares  to  be  the  /rw^N^^i-^. 
Light  of  Men, 

This  Supernatural,  Spiritual,  Heavenly  Power 
and  Virtue  of  the  great  Illuminator,  and  Quick- 
ner,  is  the  true  Life  of  the  immortal  Spirit  of 
Man  ;  and  the  total  Want,  or  Deprivation  there- 
of, is  its  Death,  Turning  from  this  to  embrace 
Temptation,  our  firft  Parents  did  furely,  in  the 
Day  of  Tranfgrefiion,  deviate  from,  and  die  in 
Spirit  to  that  Divine  Life  by  which  they  had 
been  quickned.  For,  //  is  the  Spirit  that  qui ckeneth,  John.vi  5^ 
or  giveth  Life;  and  when  Life  departs.  Death  J.^""^' '"* 
enfues  of  courfe.  As  the  Body  dies  when  deprived 
of  its  animal  Life  ;  fo  the  Soul  is  left  in  a  State 
of  fpiritual  Death,  when  that  which  is  its  proper 
Life  departs  from  it  j  faving  this  Difference,  that 

the 


(       8       ) 

ehc  deceafed  Body  remains  wholly  infenfible;  but 
the  Soul,  in  the  full  State  of  its  Death,  Hill 
exifts  under  the  unavoidable  fenfe  of  its  Guilt 
and  Mifery.     Thus,  according   to  Wifdom^  Man 

I!f,T ''  M^^  ^^^^^  ^«  ^^^  ^^^^  ^f  ^^^  Life,—''  For  God 
'^  made  not  Death,  neither  hath  he  Pleafwre  in 

ibid.ii.a4.  "  theDeftrudion  of  the  Living"^— But,  "  through 
"  Envy  of  the  Devil  came  Death  into  the  World." 


CHAP.    IL 

77?^  Fall  of  Adam  and  Eve  affe^ed  all 
their  Progeny y  not  ivith  Guilty  hut  ^ith 
Infirmity.  2.  Ho^iv  this  accrues,'  3.  The 
State  of  Infants,  4.  The  common  Afcend- 
^nce  of  the  fenfttive  Poivers  ouer  the  rational, 
5.  Ho'vu  ^he  Creature  is  faidy  Rom.  viii.  to 
be  fuhjeSled  to  Vanity  by  its  Creator.  6. 
When  arrived  to  Years  of  Underfiandingy  ive 
add  Sin  to  Infirmity, 


I 


T  appears  from  holy  "Writ,  that  previous 
to  our  own  adual  Offences,  we  arc  all 
naturally  affedled  by  the  Tranfgreflion  of  our 
Rom.s.ii  Primogenitors.  "  By  one  Man  Sin  entered  into 
"  the  World,  and  Death  by  Sin,  fo  Death  pafTed 
"  upon  all  Men,  for  that  all  have  finned."  This 
is  not  to  be  underflood  of  the  Death  of  the 
Body  only;  for  all  come  into  the  World  in  the 
Image  of  the  earthly,  or,  void  of  the  quickning 
and  fenfible  Influence  of  Divine  Life.  -But  this 
Difadvantage,  through  the  Supreme  Goodnefs, 
is  amply  provided  for,  and  there  appears  no  Ne- 

ceility 


(       9       ) 

ceflity  to  conclude,  that  we  all  come  into  i 
World  juftly  obnoxious  to  Divine  Vengeanc?^ 
for  an  Offence  committed  by  our  Primogenitors, 
before  we  came  into  the  World.  With  what 
Propriety  can  an  Infant  incapable  of  committing 
any  Crime,  be  treated  as  an  Offender  ?  The 
Scripture   pofitively  affures   us,  God's    M^^ays   are  Ezek.xviit. 

equal that  the  Soul  that  Jinneth  it  Jl?ail  d'le^ 

and  not  the  Son  for  the  Fault  of  the  Father — that 
whatever  Adam'x  Fo/Ierity  loft  through  h'lm^  that  Rom.v^ 
and  more  they  gain  in  Chrift ;  and  undoubtedly, '°*°* 
his  Mercy  and  Goodnefs,  and  the  Extent  of  his 
Propitiation,  are  as  applicable  to  Infants,  who 
have  not  perfonally  offended,  as  to  Adults  who 
have. 

2.  The  immortal  reafonable  Soul  of  Man,  in 
every  Individual,  appears  to  be  the  imm'.diate 
Production  of  its  Creator;  for  the  Prophet  Ze- 
chariah^  fpeaking  of  the  great  Adls  of  God  in, 
Creation,  afferts,  that  '*  he  formeth  the  Spirit  of  zech.  xn. 
*'  Man  within  him."  And  in  Ecclef  xii.  7.  we  ^ 
read  upon  the  Death  of  the  Body,*"  Then  fhall 
"  the  Duft  return  to  the  Earth  as  it  was,  and  the 
*'  Spirit  fliall  return  unto  God  who  gave  it." 
The  Soul  ther^efore,  receiving  its  Exiftence  imme- 
diately from  the  Perfection  of  unchangeable  Pu- 
rity, can  have  no  Original  Impurity  or  Intempe- 
rature  in  its  Nature  ;  but  being  immediately  and 
intimately  connected  with  a  feniitive  Body,  and 
of  itfelf,  unable  conftantly  to  withftand  the  Ea- 
gernefs  of  the  animal  Paflions  after  Gratifications 
of  a  carnal  Nature,  is  liable  to  be  fo  influenced 
by  them,  as  to  partake  with  them  in  their  fen- 
fual  Induigencies.  In  this  State  the  Defcendants 
of  Adam  come  into  the  World,  unendued  with 
that  Divine  Life  which  Adara  fell  from.  And 
who  can  fay,  this  might  not  be  admitted  in  Mer- 
cy   to  all  the  future  Generations  (^  Mankind  ? 

iff.  That 


(  lO  ) 

I  ft.  That  each  fucceeding  Individual  might  be 
prevented  from  incurring  the  Guilt  of  repeating 
the  Sin  of  our  prime  Anceftors,  and  falling  from 
the  fame  Degree  of  InnoceRce,  Purity  and  Divine 
Enjoyment.  2d.  That,  by  feeling  the  infirmity 
of  our  own  Nature,  and  the  Want  of  Divine  Af- 
liflance,  we  might  become  the  more  fenfiblefof 
our  Danger,  and  neceflary  Dependence  on  our 
Creator,  and  thence  be  continually  excited  to 
feek  after,  and  cleave  to  him,  in  Watchfulnefs, 
Circumfpedion  and  Prayer,  in  order  to  obtain  a 
State  of  Reftoration.  3d.  That  having  in  part 
attained  fuch  a  State,  our  Prudeiace  might  be 
ufeful  towards  our  Prefervation  and  Growth 
therein  ;  fince  we  Ihould  certainly  be  more  af- 
fiduoufly  concerned,  to  fecure  to  ourfelves  a 
good  Condition  obtained  through  Pains  and  Dif- 
ficulty, than  one  we  might  have  been  originally 
placed  in  without  any  Care  or  Trouble  to  our- 
felves. 

g.  Whatever  were  the  Peculiarities  attending 
the  Fall  of  the  firft  Man  and  Woman,  or  thofe 
confequent  upon  it,  this  is  certain,  that  their 
Progeny  do  not  come  into  the  World  in  that 
fame  State  of  Brightnels  themfelves  were  confti- 
tuted  in  after  their  Creation.  It  cannot  efcape 
the  Notice  of  thofe  who  have  bad  the  Care  of 
Infants,  that  the  earlieft  Exertions  obfervable  in 
them,  evidently  arife  from  the  Powers  of  animal 
Deiire,  and  animal  Paflion ;  how  prone  thefe 
are  to  increafe  in  them,  and  to  predominate  as 
they  grow  up,  and  the  Solicitude  it  requires  to 
keep  Children  out  of  Unrulinefs  and  Intempe- 
rature,  as  they  advance  to  Youth's  Eftate ;  how 
much  too  potent  their  im^rdinate  Propenfities  are 
for  the  Government  of  the  rational  Faculty; 
what  Pains  are  neceiTary  to  regulate,  and  often 
but  to  palliate  them,  by  a  virtuous  Education, 

and 


(    "    ) 

and  Improving  Converfe ;  and  the  impoflibility 
they  Siould  ever  be  radically  fubdued  and  ruled, 
without  the  Application  of  a  fuperior  Principle. 

4.  In  the  prefenc  State  of  our  Nature,  the 
fenlitive  Powers  take  the  lead  of  the  rational  in 
the  firft  Stage  of  Life,  as  the  Soul  brings  only 
a  Capacity,  without  any  real  Knowledge,  or 
Potency,  into  the  World  with  it.  It  acquires 
its  Knowledge  by  Degrees,  enlarging  alfo  in 
Capacity  to  receive  it  gradually.  Every  one 
knows,  it  is  not  capable  at  five  or  ten  Years  of 
Age,  to  comprehend  the  fame  Ideas  in  the  fame 
Extent,  as  in  riper  and  more  advanced  Years, 
It  firft  becomes  imprelTed  with  the  Images  of 
external  Things,  prefented  through  the  corpo- 
real Organs,  and  afterwards  with  thofe  mental 
Ideas  inculcated  by  its  primary  Inftruclors,  whe- 
ther true  or  falfe.  Hence  the  Byafs  of  Educa- 
tion becomes  ftrong,  either  to  Right  or  Wrong, 
according  as  the  Inftru6lions  received  are  agree- 
able to  either,  and  the  Paffions  being  inlifted  in 
their  Service,  occafionally  exercife  their  Warmth 
in  Favour  of  the  prevalent  Idea,  or  Impreffion, 
however  wrong  it  may  be ;  unlefs  the  Mind, 
through  Divine  Illumination,  difcover  its  Error, 
and  fubmit  to  its  Rectification, 

5.  Previous  to  the  Reception  of  Knowledge, 
the  Soul  is  joined  to  the  Body,  by  the  Power  of 
its  Creator,  who,  in  Confequeiice  of  the  Fall,  faw 
fit  it  fhould  be  fo.  "  For,"  faith  the  Apoflle,  Rom.vui. 
"  the  Creature  was  made  fubjed  to  Vanity,  not  *°'  *^* 
"  willingly,  but  by  Reafon  of  him  who  hath  fub- 
"  jeded  the  fame  in  Hope ;  becaufe  the  Creature 
"  itfelf  alfo  fhall  be  delivered  from  the  Bondage 
"  of  Corruption,  into  the  glorious  Liberty  of  the 
«  Children  of  God." 

The   rational    Soul    is   here    intended  by   the 
Creature i    and  properly    denominates    the  Man. 

Herein 


(  12  ) 

Herein  the  true  Diftinaion  lies,  betwixt  the  hu-* 
man  Species  and  Creatures  of  inferior  Kinds.  This 
defcends  not  with  the  Body,  from  Parents  to  Chil- 
dren ;  the  Soul  being  an  indivifible  immaterial 
Subftance,  cannot  be  generated.  The  Soul  of 
the  Child  never  was  in  the  Parent,  and  therefore 
could  never  fin  in  him,  nor  derive  Guilt  from 
his  Tranfgreffion.  Neither  can  Guilt  accrue  to 
it,  merely  from  its  being  joined  to  a  Body  de- 
fcended  from  him,  becaufe  that  Junction  is  the 
Acl:  of  the  Creator. 

To  account  a  Child  guilty,  or  obnoxious  to 
Punifhment,  merely  for  an  Offence  committed 
by  its  Parents,  before  it  could  have  any  Con- 
fcioufnefs  of  Being,  is  inconfiftent  both  with 
Juftice  and  Mercy ;  therefore  no  Infant  can  be 
born  with  Guile  upon  its  Head. 

6.  Befides   our  natural  Alienation   from,    and 

Eph.iv.i8.  Ignorance  of  the  internal  Life  of  God,  in  our 
fallen  State,  it  muft  be  acknowledged,  that  all 
who  have  arrived  to  fuch  a  Degree  of  Maturity 
as  to  be  capable  of  receiving  a  right  Under- 
ftanding,  and  of  diftinguifhing  the  inward  Mo- 
nitions of  Truth  in  their  Confcience,  have  alfa 
increafed  and  ftrengthened  the  Bonds  of  Cor- 
ruption upon  themlelves,  in  different  Degrees, 
by  a  repeated,  and  too  frequently  an  habitual 
Indulgence  of  the  carnal  Part,  againft  the  Senfe! 
of  Duty  received,  and  are  more  deeply  entered 
into  the  dark  Region  of  the  Shadow  of  Death, 

^''^'^- "•'•  through    their  own  Trejpajjes    and    Sins.       Thus 

Kom.  Hi."  all  have  finned,  and  come  fiiort  of  the  Glory 

*3-         «  of  God." 


CHAP. 


CHAP.     III. 

I.  The  Sate  of  Man  in  the  J  alien  Nature  ^ 
and  the  Necejfity  of  his  Renovation,  2.  His 
Inability  to  accompliflo  it  for  himfelf^  and 
the  Neceffity  of  Divine  Affifiance  thereunto. 

3,  What  moral  Evil  is that  it  both  tnay^ 

and  mufi  be  removed  from  Man  in  order  to 
his  Felicity,     4.  V/ithout   this^  Man   is   not 

.  fully   acquitted   by  the  one   Offering   of  our 
Saviour  at  Jerufalem.       5.    The  Spirit   of 
God  is  abfoliitely  neceffary  to  effect  this  great 
Work,     6.  What    perfeB    Redemption  from 

Sin  confifs  in The  Term  World ^  John  iii. 

16.  is  not  to  be  confined  to  the  Eleft — Chriji 
tafted  Death  for  all  Men  ^without  Excep- 
tion, 

I.  •^"YTHATEVER  we  may  have  derived 
Y  V  from  our  Parents,  we  certainly  accu- 
mulate to  ourfelves  additional  Corruption  "  All  Gcn.vi.r» 
"  Fiefti  hath  corrupted  his  Way  upon  the  Earth.** 
Every  adult  Perfon,  in  his  common  natural  State, 
mull,  upon  ferious  Introverfion,  find  in  himfdf  a 
Pronenefs  to  the  Gratification  of  Self^  and  the  fen- 
fual  Part,  an  eager  Inclination  at  Times  to  forbid- 
den Pleafure,  an  Averfion  to  Piety  and  Holy  Walk- 
ing, a  Confcioufnefs  of  Guilt,  and  a  fearful  Ap- 
prehenfion  of  the  Approach  of  Death.  Men  ge- 
nerally confefs  they  have  erred  and  llrayed.  like 
loft  Sheep,  from  the  falutary  Paths  of  Virtue  and 
Duty,  and  that,  fuch  is  their  Frailty,  it  is  an 
eafy  Thing  for  them  to  fall.in  with  Tem|Jtationf 

C  but 


(       H      ) 

but  hard,  if  not  impoffible,  eiTeclually  to  refift 
it.  Nay,  even  the  high  Rewards  promifed  to 
Virtue  and  a  good  Life,  and  the  fore  Punifh- 
ments  annexed  to  Vice  and  Folly,  are  altogether 
infufficient  to  retain  them  in  the  Pradlice  of  the 
former,  or  to  enable  them  to  conquer  the  Force 
of  their  Inclination  to  the  latter.  This  demon- 
flrates  the  Corruption  of  their  Nature ;  and^  as 
Mat.  xii.  "  out  of  the  Abundance  of  the  Heart,  the  Mouth 
^*"  "  fpeaketh;"  fo from  what  lodges  or  prefides  with- 

in, the  exterior  Practice  arifes.  The  Corruption 
in  the  Heart  corrupts  the  A6lions,  Manners,  and 
Language.  Hence  all  the  Irregularities  in  Con- 
duct, all  the  prophane  and  untrue  Speeches,  all  the 
common  complimental  Faflioods,  to  gratify  the 
Pride  and  Folly  of  vain  Minds. 

As   the    Origin   of    Evil   in   Man,    came    by 
transferring  his  Attention  and  Defire  from   his 
Creator  to  the  Creature,  dividing  his  Will  from 
the  Will  of  God,  and  his  Spirit  from   the  Spirit 
of  God;  fo  the  Continuation  of  Evil  in  Man  is 
by  the  Continuance  of  this  Separation,  and  muil 
abide  fo  long  as  that  remains.     In  this  Situation, 
commonly  called  the  State  of  Nature^  we  are  both 
unfit  for,  and  unable  to  enter  the  Heavenly  King- 
Eph.  V.  5.  dom,  which  admits   of  nothing  finful^  ox:  unclean. 
It  is  therefore  abfolutely  requilite  that  Man  fhould 
be  made  Holy,  in  order  to  be  happy.     Holinefs 
cannot  unite  with  Unholinefs  ;  nor  can    Ability 
arife  from  Infirmity.      If  Pollution  can  cleanfe 
itfelf,  if  Evil  can  produce  Good,  if   Death  can 
bring  forth  Life  ;  Man   thus  corrupted,  debilita- 
ted, and  deadned,  maydifengage,  reform,  quicken, 
and  reftore  himfelf.     But  it  is  not  in  the  Power  of 
Man,  as  fuch,  to  extricate  himfelf  from  the  Bonds 
of  Sin  and  Death.     Yet,  as  Impurity  is  the  Bar, 
ifa.  lix.  i.  jj-  niufi:  be  removed.     As  Sin  fefarates  Man  jrom 
his  Maker ^  Man  mult  be  feparated  from  Sin,  or 

he 


(      ^5      ) 

he  cannot  be  reconciled,  and  united  tohim.  With- 
out Reftoration  to  a  State  of  Holinefs,  he  cannot 
enjoy  the  Felicity  pertaining  to  that  State;  for, 
"  without  Holinefs  no  Man  fhall  fee  the  Lord."        Pieb.x*.i.i4. 

How  then  fhall  corrupt  Man  becomje  Holy  ? 
How  fliall  he,  in  a  State  of  utter  Incapacity,  enter 
into  and  maintain  a  Warfare  againil  his  nnany  and 
mighty  Adverfaries,  which  befet  him  within  and 
without  ?  What  Ability  has  he  to  fight  his  Enemy 
who  is  already  enchained  by  him?  A  Power  too 
flrong  for  Man  has  got  PoffefTion ;  it  rnuft  be  a 
fuperior  Power  to  difpoffefs  him,  to  refcue  and 
reftore  Man  ;  and  who  is  fufficient  for  thefe 
Things?  None  but  his  Omnipotent  Creator  was 
able  to  unbind  and  extricate  him.  But  his  Will 
Adam  had  feparated  from,  his  Law  he  had  tranf- 
grelTed,  his  Command  he  had  difobeyed,  and 
againft  him  alone  he  had  committed  this  high  Of- 
fence. Yet,  behold  the  aftonlfhing  Compailion 
and  Kindnefs  of  infinite  Goodnefs !  An  all-fulE- 
cient  Means  was  flraightway  provided,  for  the 
Redemption  both  of  the  actual  Offenders  and  all 
their  Progeny.  The  eternal  Wotd,  the  Son, 
the  Lamb  of  God  Almighty,  gave  inftant  De- 
monftration  of  the  Greatnefs  of  Divine  Love  and 
Mercy,  in  then  concurring  with  the  Father,  to 
yield  himfelf  up  in  due  Time  to  take  the  Nature  ibid.ii.  is. 
of  Man  upon  him,  and,  by  refigning  it  to  Suffer- 
ing and  Death,  to  make  it  a  Propitiation  for  the 
whole  Species  ;  and  alfo,  in  immediately,  and  all 
along,  affording  a  Manifeflation  of  his  Holy  Spirit  ^  ^^^'  *"• 
to  every  Man  to  profit  withal,  in  order  to  their 
prefent  DeUverance  from  the  Power  of  Sin,  and 
their  everlafting  Salvation  from  the  certain  Effect 
of  abiding  therein  to  the  laft,  namely,  the  fecond 
Death. 

That  Man  fhould,  of  himfelf,   empower  »him- 
ielf  to  live  in  the  conftant  Practice  of  crofling  his 

natural 


(      i6      ) 

natural  Inclinations  and  Propenfities,  is  a  wild 
Prelumption  ;  but  that  a  Spirit  infinitely  good, 
and  more  powerful  than  all  his  Enemies,  Ihould 
fo  influence,  incline,  and  enable  him,  is  highly 
leafonable  to  believe,  becaufe  abfolutely  neceffary. 
By  the  Help  of  God's  Spirit,  Man  may,  like  the 
Apoftle,  be  allifted  to  keep  his  Body  under,  and 
bring  it  into  Subjedion,  before  the  Strength  of  its 
Paffions  and  Affections  leffen  by  Decay  of  Na- 
ture; which  the  rational  Faculty  can  never  effeclu-^ 
ally  accomplifh,  even  under  that  Decay,  without 
fuperior  AfiiRance. 

3.  Neither  the  Poffibility,  nor  Probability,  of 
Man's  Purification  and  Sanclification  by  the  Holy 
Spirit,  c^m  reafonably  be  doubted,  for,  Fir/I,  as 
phyfical  Evil,  or  bodily  Pain,  has  no  fubflantial 
Exigence  of  its  own,  but  is  purely  incidental  to 
corporeal  Nature ;  fo  moral  Evil  is  to  the  Soul, 
a  Dilorder  which  it  has  improperly  lapfed  into. 
It  is  no  Part  of  God's  Creation,  nor  has  any  real 
Exiftence  by  itfelf ;  but  is  the  fallen,  defective, 
difiempered  Condition  of  Beings,  once  created 
without  Intemperature,  or  Defe61:.  Evil  there- 
fore, though  it  be  in  Man,  is  no  conllituent  Part 
of  Man,  but  an  Imperfection  adventitious  to  his 
Nature,  which  by  an  all-powerful  Principle,  he 
may  be  recovered  from,  and  his  Nature  reftored 
to  a  State  of  Fitnefs  for  Union  w^ith  his  Maker. 
Secondly,  uncreated  Omnipotence  is  certainly  more 
able  to  cleanfe,  than  the  creaturely,  corrupt,  and 
fallen  Powers  of  Darknefs  are  to  defile ;  and  In- 
finite Goodnefs  muft  be  as  willing  and  ready  to 
effect  the  firft,  as  limited  Envy  the  laft.  Did 
not  the  Sovereign  Lord  intend  IVlan  fhould  be 
made  Holy,  he  would  not  require  it;  nor  would 
he  require  it  without  affording  him  the  Afilfl;ance 
reqiiifite  to  accompliffi  it,  for  he  enjoins  no  Im- 
pollibilities.     That  he  doth  require  it,  the  facred 

Writings 


{       ^7      ) 

Writings   fufficiently  witnefs.     "God/'    faith  an  t  Thef.m 
apoftolic  Writer,  *'•  hath  not   called   us  unto  Un-  f  h  v  ic 
"  cleannefs,    but   unto  Holinefi,^^    And,     "  C  hriil  &c. 
"  aifo  loved  the  Church,  and  gave  himfelF  for  it, 
*'  that  he  might  fanclity  and  cieanfe  it,  with  the 
"  wafhins^  of  Waier  by  the  Word,'*  (or  the  puri- 
fying Efficacy   of   the    Holy    Word,    or    Spirit, 
which  cieanfeth  the  Soul  as  Water  doth  the  Body) 
"   that    he  might   piefent  it  to  himielf  a  glorious 
*'  Churchy  not    having   Spot  or  Wrinkle,  or  any 
"  fuch  Thing,  but  that  it  Jhould  he  Holy  and  with- 
"  out  Blemijhy     In  another  Place,  he  gives  this 
Exhortation,    "  Abllain   from    all  Appearance  of  ' '^'^^^•^'* 
Evir* — then  proceeds—  "  And  the  very  God  of '^'**'^' 
Vc2iCt  Jandify  you  wholly^  and  I  pray  God,  that 
your  whole  Spirit,    and  Soul,    and  Body,    be 
frtferved  b'amelejs  unto  the  coming  of  our  Lord 
"  Jelus  Ghrill."     And  to  encourage  them  to  feek 
it  and  hope  for  it,  he  immediately  aiTures  them, 
"  Faithiul  is   he  that  calleth  you,  who  alfo  uuill 
«  do  itr 

4.  Vain  is  that  imaginary  Pretence,  that  Cbrijl 
has  paid  the  whole  Frice  jor  us,  by  which  we  /land 
fully  acquitted  in  the  Sight  of  God;  that  we  have 
compleat  Redemption  in  him  without  Sanclif  cation  in 
cur  [elves ;  and  that  by  the  external  offering  up  cf 
his  Body^  he  hath  perfe&ed  the  Work  for  us,  and 
we  are  already  reconciled  thereby.  For,  was  this 
the  real  Truth,  Chrift  only  paid  the  Price  of 
Man's  Redemption,  that  he  might  continue  in  a 
State  of  Pollution,  and  practice  Evil  with  Se- 
curity ;  or  be  juftified  in  breaking  the  known 
Commands  of  God,  and  ferving  Satan  during  the 
"whole  Term  of  this  Life.  Contrary  to  this,  the 
apoliolic  Dodrine  is,  "  His  own  Self  bore  our  »  ?-*•  "• 
"  Sins  io  his  own  Body  on  the  Tree,  that  W'e  be-  ^^' 
*'  ing  dead  to  Sin,  fliould  live  unto  Right eoajnefs^ — 
^^  He  died  for  all^  that  they  which  live  Ihouid  not  *  c^^«  ^* 

^'  ktncefcrth  *^* 


Rom.  vi.  z 

12.  21.    22 


Heb.  X.  14, 


(18      ) 

*^  henceforth  live  unto  themfehes^  but  unto  him  who 
"  died  for  them." — '^  How  Ihall  we  that  are  dead 
"  to  Sin  live  any  longer  therein  f" — ''  Let  not  Sin 
"  therefore  reign  in  your  mortal  Body,  that  ye 
"  fhould  obey  it  in  the  L.ulis  thereof." — "  What 
"  Fruit  had  ye  then  in  thofe  Things  whereof  ye 
"  are  now  aftiamed  ?  For  the  Endo^  thofe  Things 
**  is  Death,  But  now  being  made  free  from  Hin^ 
*'  and  become  Servants  to  God,  ye  have  your  Fruit 
"  unto  Holinefs,  and  the  End  everlafting  Life.*' 

It  is  true,  the  Apoftle  faith,  "  By  one  Offering 
"  he  hath  perfeded  for  ever  them  that  are  fancli^ 
"  fied."  But  this  doth  not  imply,  that  his  Sacrifice 
perfected  thofe  who  never  came  to  be  fandified. 
Applying  it  to  this  Cafe,  it  can  mean  no  more 
than,  that  fuch  who  have  fo  experienced  the  effec- 
tual Operation  of  Divine  Grace,  as  to  become 
fanctiiied,  have  Remiflion  by  that  one  Offering 
for  Sins  committed  before  their  SanCtification, 
which  perfeds  their  Redemption  ;  and  alfo  for 
Tranf^reflions  after,  upon  Repentance.  For  Sin 
once  committed  cannot  be  undone ;  prefent,  and 
future  Obedience  is  no  more  than  Duty  ;  and  pafl 
Offences  mud  fHil  remain  againd  us  without  For- 
givenefs.  Our  Saviour  therefore,  by  his  Sacri- 
fice, manifefled  the  Mercy,  Love,  and  Kindnefs 
Rom.  iii.  of  God,  "  by  whom,"  faith  the  Apoflle,  "  he  was 
"  fet  forth  to  be  a  Propitiation  through  Faith  in 
"  his  Blood,  to  declare  his  Righteoufuefs,  for  the 
"  RemiiTion  of  Sins  that  are  pafl,  through  the 
*'  Forbearance  of  God.*  Herein  he  fhewed,  that 
a  Door  of  Reconciliation'  is  opened  to  all  Men  ; 
but  thofe  who  through  Unbelief  of,  and  Difobe- 
dience  to  Divine  Grace,  never  experience  the 
Work  of  Sandification,  deprive  themfelves  of 
that  unfpeakable  Advantage  5  for  it  is  through 
Sanclification  that  any  come  effedually  to  enjoy 
the  Benefit  of  the  Sacrifice  of  Chrift.  That  out- 
ward 


»s. 


(     19    ) 

ward  Offering  for  all,  fliewed  the  Love  of  God 
towards  all ;  and  that  he  Hands  ready  to  pardon 
paft  Tranfgreflion,  in  all  who  fincerely  accept  his 
Terms  of  true  Repentance  and  Reformation  ;  but 
our  Salvation  is  not  compleated  by  that  fingle  Acl 
only,  and  the  Work  of  Redemption  finifhed  for 
us  without  us.  Though  Chrift  died  for  us,  that 
we  might  be  brought  unto  Glory,  yet  we  are  not 
aclually  purified,  fitted  for,  and  introduced  into 
the  Kingdom  merely  by  that  one  Offering.  The 
"Way  to  Reconcihation  was  opened  by  the  Death 
of  Chrifl,  but  we  are  not  Javed  by  his  Life  till  we 
livingly  experience  the  Work  of  Salvation  in  our 
own  Particulars. 

5.  It  is  always  requifite  that  the  Means  be  ade- 
quate to  the  End,  the  Caufe  fuflicient  to  the 
Effect ;  therefore  as  all  Men  throughout  all  Na-. 
tions,  and  every  Generation,  originally  fland  in 
equal  Relation  to  their  Creator,  have  been,  and 
inufl  naturally  be,  in  abfolute  Need  of  his  Help, 
in  order  to  Purification  and  Salvation,  the  Means 
afforded  for  this  Purpofe  muft  be  univer/al  to 
reach  all.  It  muft  be  a  Principle  of  real  and 
powerful  Holinefs  and  Goodnefs,  to  change  the 
Condition  of  Man  from  Evil  to  Good.  It  muft 
be  Omnipotent,  to  enable  him  to  overcome  his 
Adverfaries,  the  World,  the  Flefh,  and  the  De- 
vil. Nothing  but  a  Spirit  fuperior  to  all  thefe 
can  effeclually  cleanfe  the  Soul,  and  operate  to 
the  Expulfion,  and  Exclufion  of  thofe  fubtil  and 
powerful  Enemies  which  continually  feek  to  hold 
Men  in  the  Bondage  of  Corruption  ;  therefore 
nothing  but  God's  Holy,  Univerfal,  Almighty- 
Spirit  can  effect  this  neceffary  Alteration  in  Man, 
rectify  the  Diforder  Sin  has  introduced  into  his 
Nature,  and  raife  him  up  from  a  State  of  fpi- 
ritual  Death,  by  producing  a  new  and  Heavenly 
Birth  of  Divine  Life  in  him,  by  which  he  may 

be 


i6 


(     20     ) 

be  created  anew  in  Chrill:  jefus  unto  good 
Works,  and  reftored  to  the  Image  of  God  in 
Righteoufnefs  and  true  Holinefs, 

6.  Perfect  Redemption  conQfts,  firft,  in  pay- 
ing the  Price  of-  Ranfom  ;  and  fecond,  in  bring- 
ing out  of  Bondage,  and  fettino:  the  Prifoner  at 
Liberty.  Oar  Saviour  paid  the  firft  by  his  Suf- 
fermg  and  Sacrifice ;  and  he  performs  the  laft  by 
the  eftlclual  Operation  of  his  Spirit,  in  the 
Hearts  of  thofe  who  receive  him,  and  refign 
v/holly  to  him. 

None  have  Caufe  to  murmur  at,  or  complain 
againll  the  Difpenfations  of  their  benevolent  Crea- 
tor, for  in  Chrill  he  hach  rendered  to  every  Child  of 
Adam  a  full  Equivalent  for  the  Lofs  fuAained 
John  iii.  through  his  unhappy  Fall.  "  God  io  loved  the 
"  World,  that  he  gave  his  only  begotten  Son, 
"  that  whofoever  believeth  in  him'  fhould  not 
"  perifh,  but  have  everlafting  Life."  I  know 
fome  alledge,  that  the  World  here  intends  not  all 
Men,  but  the  Ele6l  only.  But  we  find  the 
Term  World,  when  confined  to  Men  in  the  New 
Teftament,  is  ufed  either  for  all  Mankind  in 
general,  for  the  Majority  of  Mankind,  or  for 
the  unbelieving  Part  of  it ;  and  where  it  intends  a 
Part  of  the  Species,  it.  is  often  ufed  to  fignify 
Unbelievers^  and  to  diRinguifh  them  from  Btlievers, 
but  is  never  fpoken  of  Believers  only,  Befides, 
inch  an  Acceptation  would  turn  the  Text  into 
Nonfenfe,  for  then  it  mail  be  thus  underflood, 
"  God  fo  loved  the  Eleft  that  he  gave  his  only  be- 
'^  gotten  Son,  that  whofoever  df  the  Eled  believeth 
"  in  him,  fhould  not  perilh,  but  have  everlailing 
"  Life."  This  would  imply,  that  fome  of  the 
Eled  would  not  believe  in  hi?n,  and  all  the  confe- 
quent  Abfurdities  of  that  Pofition.  But  read  the 
Text  a'S  it  flands,  and  the  Particle  whojoever  pro- 
perly diiUnguiihes  the  World  into  Believers,  and 

Unbelievers, 


(         21  ) 

Unbelievers,  or  Faithful  and  Unfaithful,  and 
fhews  that  God  fo  loved  the  ivhole  of  his  rational 
Creation,  that  he  gave  all  an  Opportunity  of  be- 
ing faved  through  believing ;  and  if  any  did  not 
fo  embrace  it,  tbeir  Reftifai  vjd,s  the  Caufe  of  their 
Condemnation,  and  not  the  want  of  God's  Love, 
nor  of  an  Opportunity  of  doling  in  with,  and 
receiving  the  Benefit  of  it.  This  the  four  fucceed- 
ing  Verfes  plainly  declare.  "  For  dod  fent  not'john  iii. 
"  his  Son  into  the  World  to  condemn  the  World,  ^7.  5cc. 
"  but  that  the  World  through  him  might  be  faved. 
"  He  that  believeth  on  him  is  not  condemned  ; 
"  but  he  that  believeth  not  is  condemned  already, 
*'  becaufe  he  hath  not  believed  in  the  Name  of  the 
"  only  begotten  Son  of  God.  And  this  is  the 
''  Condemnation,  that  Light  is  come  into  the 
"  World,  and  Men  loved  Darkncfs  rather  than 
"  Lights  becaufe  their  Deeds'  were  evil.  For  every 
"  one  that  doth  Evil,  hateth  the  Lieht,  neither 
*'  Cometh  to  the  Light,  left  his  Deeds  fhould 
"  be  reproved.'''  It  is  not  reafonable  to  conclude, 
the  whole  World  can  mean  lefs  than  the  whole 
human  species. 

The  Apoftle  Teter  faith,  "  The  Prophecy  came  a  Pet.  i.xi. 
*'  not  in  old  Time,'  or  rather  at  any  Time,  by  the 
"Will  of  Man,  but  Holy  Men  of  God  fpake  as 
"  they  were  moved  by  the  Holy  Ghoft.  But  there 
"  were  falfe  Prophets  alfo,  among  the  People, 
"  even  as  there  fhall  be  falfe  Teachers  among  you, 
"  who  privily  fhall  bring  in  damnable  Herefies, 
"  even  denying  the  Lord  that  bought  them,  and 
"  bring  upon  them/elves  fwift  Deftruclion."  This 
indicates  that  Chrift  died  not  only  for  thofe  who 
come  to  be  faved,  but  alfo  for  thofe  who  bri?7g 
DeflruHion  upon  them/elves  ;  othervvife  it  cannot  be 
undertlood  that,  by  his  Sacrifice,  he  bought,  or 
paid  the  Price  of  Redemption,  conditionally  for 
them  as  well  as  others.     But  if  he  thus  bought  thofe 

D  %uho 


J  ii,  X. 


(         22         ) 

tvho  denied  bm,  who  yet  occ a/tone d  their  own  De^ 
Jlruflion^  ifc  is  truly  aflerted  in  the  full  Extent  of 
the  Words,  that "  He  by  the  Grace  of  God  fhould 
"  tafle  Death  for  every  Man-y'  and  that  "  He  is 
''  the  Propitiation  for  our  Sins,  and  not  for  ours 
''  only^  but  alfo  for  the  Sins  of  the  whole  World.'^ 


C  H  A  P.   IV.     • 

I .  The  Progeny  of  Adam  not  condemnahle  for 
his  Tranfgreffion^  hut  their  oivn,  2.  7  he 
'vital  Part  of  Religion  is  internal^  and  may 
be  experienced  by  People  under  every  religious 
Denomination^  and  in  every  Part  of  the 
World — Pagans  not  neceffarily  excluded 
frmi  all  Share  in  Chrifi^  and  Chrifianity ; 
vuhich^  3,  confifls  not  effentially  in  Exteriors^ 
or  an  unagery  of  Religion^  but  in  being 
endued  ivith  a  nevu  Nature,  4  and  5,  This 
IS  certainly  and  fenfthly  to  he  knoivny  through 
the  Operation  of  Divine  Grace.  6.  Chriji 
ivaits  to  be  gracious  at  the  Door  of  every 
Mans  Hearty  caifeth  the  Dead  to  hear  his 
Voice^  quickens  the  Obfervant^  and  renders 
them  Partakers  of  his  Heavenly  Commu- 
nion. 

I.  TJOWEVER  publick  a  Perfon  Adam  may  be 
Jfj^  accounted,  and  however  his  Pofterity 
might,  without  a  Redeemer,  have  been  by  any 
thought  chargeable  with  his  Sin  (though  I  am 
unable  to  conceive  how  any  Man  fliould  deferve 

Condemnation 


(       23       ) 

Condemnation  for  what  he  could  not  help)  yet 
our  Saviour  having  paid  the   Price  of  our  Re- 
demption, by  tajling  Death  for  every  Man,  there  ^eb.  ii.  p. 
cannot  be  any   thing   chargeable  to  Adam's  De- 
fcendants  merely  on  Account  of  bis  Tranfgrejfion^ 
exclulive  of  their  own.     Original  Sin   therefore, 
in  that  Senfe  which  implies  Guilt  in  them  for  his 
Offence,   I    apprehend,    has    no    Foundation    in 
Truth.     Nor,  was  it  really  fo,  could  any  cere- 
monious Performance  of  Men,    or  even  all  the 
Water   of  Jordan  wafli   it   away.     All  exterior 
Forms,    however    miftakenly    exalted,    or   cele- 
brated amongft  Mankind,  are  but  outward  and 
vifible  Signs,  and  altogether  ineffedual  towards 
any  real  Change   or  Reformation  of  the  Subject. 
And  refpecling    little   Children    who   are   taken 
away  before  they  have  perfonally  offended,  they 
cannot  in  Equity  be   chargeable,  but  may    with 
juft  confidence  be  refigned,  as  perfectly  fafe  in 
the  Arms  of  their  Saviour,  who  declared,  "  Of  Mat.  xix- 
''  fuch  is  the  Kingdom  of  Heaven;"    and  alfo '"*' 
told  his  Followers,  ''  except  ye  be  converted,  and  i^id.  xviii. 
"  become  as  little   Children,  ye  fhall  not  enter  ^' 
"  into  the  Kingdom  of  Heaven." 

2.  The  vital  Part  of  Man's  Religion  and 
Duty  Hands,  principally,  in  a  right  Attention 
to,  and  a  faithful  Obedience  of  the  Manifefta- 
tion  of  the  Spirit  of  Chrift  in  the  Heart  and 
Confcience.  He  who  pays  due  and  conftant 
Regard  to  this,  is  in  his  Meafure  a  Follower  of 
Chrift,  and  has,  iii  fome  Degree,  the  Reality 
of  Chriftianity  in  him,  live  under  what  Mode 
of  Profeffion,  or  in  what  Part  of  the  World 
foever  he  may.  For  who  is  a  Servant  of  Chrill; 
but  he  that  willingly  obeys  him  ?  Is  he  who 
willingly  acts  according  to  his  verbal  Precepts, 
a  Follower  of  Chrift ;  and  is  not  he  who,  with- 
out the  Knowledge  of  thefe^  wMth  equal  Willing- 

nefs 


(  24  ) 

nefs  follows  the  Leadings  of  his  Spirit^  alfo  his 
Servant  ?  Of  this  Spirit  the  truly  Virtuous  and 
Religious  amongil  the  Gentiles  were,  in  Degree, 
Partakers  ;  "  For,"  faith  Holy  Writ,  "  when 
"  the  Gentiles  which  have  not  the  Law,  do  by 
"  Nature  the  Things  contained  in  the  Law,  thefe, 
"  having  not  the  Law,  are  a  Lawuntothemfelves  ; 
*'  which  Ihew  the  Work  of  the  Law  written  in  their 
"  Hearts,  their  Confcience  alfo  bearing  Witnefs,  and 
''  their  Thoughts  the  mean  while  accufi»g  or 
^'  elfe  exculing  one  another." 

The  Words  by  Nature  here,  I  apprehend,  are 
not  to  be  underftood  as  if  the  Apoftle  intended 
the  Gentiles  became  virtuous  by  any  Goodnefs 
in  thsir  fallen  Nature^  which  muft  be  the  fame  as 
all  other  Mens.  The  Context  fhews,  he  was  here 
diftinguifhing  between  thofe  who  enjoyed  the 
Miniftration  of  the  Mofaic  Law,  and  thofe  who 
had  it  not ;  and  he  ufeth  the  Expreflion,  by 
Nature^  in  the  fame  Senfe  as  if  he  had  faid, 
ivithout  an  Education  under  the  Law^  and  pro- 
ceeds to  (hew,  that  though  they  had  it  not,  yet 
they  pra(51:ifed  the  Subttance  intended  by  the 
LAw.  This  fJtiewed  not-,  that  their  own  Hearts 
were  their  Law,  but  as  the  Apoftle  explains  it, 
that  the  Work  of  the  Law  was  written  in  their 
Hearts^  and  that  they  had  a  Part  in  the  New 
Covenant,  in  Referei^ce  to  which  it  is  faid,  "  I 
"  will  put  my  Law  in  their  inward  Parts,  and 
"  write  it  in  their  Hearts."  Though  they  were 
without  the  Law  of  Mofes^  they  were  not  with- 
out Law  to  God.  For,  by  receiving  and  retain- 
ing the  Divine  Iinpreffions  in  their  Confciences, 
they  were  under  the  Law  to  Chrift,  or  fubjecl  to 
the  Manifeftation  of  his  Spirit  in  their  Hearts, 
and  in  Proportion  to  their  Obedience,  Partakers 
ox  the  Nature  of  tie  Divine  Principle  within  them. 
By  the  internal  Operation  of  this  Nature  it  was 

that 


(         25         ) 

that  they  became  reformed  in  Heart,  and  redlfied 
in  Life  and  Practice,  fo  far  as  they  were  fo ;  or 
as  the  Text  has  it,  enabled  "  to  do  the  Things 
"  contained  in  the  Law."  Originally  difordered, 
and  actually  depraved,  their  own  Nature^  as  Men 
could  never  have  led  and  empowered  them  to 
this  ;  for,  lince  the  primary  Lapfe,  it  is  prone  to 
Eviiy  and  true  Reformation  and  Religion  arife  jj*"'  ^  *' 
not  from  that  difordered  and  corrupt  Ground. 
They  come  not  by  Nature,  but  by  Grace. 
They  are  the  Fruit  of  that  good  Seed  univerfally 
fown  in  every  Heart,  by  the  great  and  good 
Hufbandman  for  that  End.  Were  it  not  for 
the  Notices  and  Powers  communicated  by  this 
internal  Principle,  Man  muft  have  continued  to 
proceed  in  the  Increafe  of  Corruption,  Irreligion 
and  Mifery ;  as  appears  too  evidently  by  the 
Conduct  of  fuch  as  difregard  it.  Not  by  follow- 
ing their  own  Nature  therefore,  but  by  Obe- 
dience to  the  inward  Law  of  the  Divine  Nature 
written  in  the  Heart,  the  confcientioufly  Virtu^ 
ous  amongft  the  Gentiles,  as  well  as  others,  were 
enabled  to  perform  the  Things,  or  jujl  Morals^ 
contained  in  the  Mofaic  Law,  and  thereby  to 
evidence  in  their  Meafures,  the  effectual  Ope- 
ration and  Authority  of  the  Divine  Lawgiver 
within  them. 

The  Gentiles  therefore  partaking  of  the  Law 
written  in  the  Heart,  cannot  properly  be  faid  to 
be  excluded  from  all  Share  in  the  New  Cove- 
nant, or  Difpenfation  of  the  Gofpel.  The 
Gofpel,  taken  in  its  full  Extent,  is  the  Revelation 
of  the  Love  and  Mercy,  and  the  Offer  and 
Operation  of  the  Grace  of  God,  through  Chrift, 
to  fallen  Man  in  his  natural  and  corruptible  State, 
in  order  to  his  Reftoration  and  Salvation.  It  is 
not  wholly  contracted  into  the  mere  Tidings ; 
but,  including  thefe,  goes  deeper,  and  ejjsritially 

confifts 


.(  26  ) 

Ibid.  1. 16.  confifts  in  the  Thing  declared  by  them  ;  the 
Power  of  God  adminijlred  to  the  Salvation  of  the 
SouL  By  this  the  outward  Coming  of  Chrift 
is  rendered  truly  and  fully  effectual  to  each 
Individual.  Thofe  who  believe  in,  and  obey 
him  in  his  inward  and  fpiritual  Manifeftations, 
by  which  the  Gofpel  is  preached  in  every  rational 
Creature  under  Heaven,  may  come  to  be  Par- 
takers of  his  Life,  and  be  faved  by  him  from 
the  fecond  ^eath  of  eternal  Mifery,  though 
providentially  incapacitated  to  know  the  exterior 
Hiftory  of  his  Incarnation,  &c. 

That  virtuous  and  devout  Gentiles  were  ap- 

A&sK.  a.   proved  of  God,  appears  in  the  Cafe  of  Cornelius ^ 

3.  4.  for  we  find  that  before  his  Reception  of  hiftorical 
and  verbal  Chriflianity,  his  fincere  Devotion, 
and  Reverence  towards  his  Creator,  and  chari- 
table A6ts  to  the  Needy,  "  came  up  for  a  Me- 
*'  morial  before  God,''  who  alfo  now  taught  Peter, 
Verfe  15,  the  Gentiles  he  had  thus  cleanfed  were 
no  more  to  be  efteemed  common  or  unclean  than 
the  believing  Jews^  and   gave  him,  of  a  Truth, 

i^5vl.34,2S'  to  perceive,  "  that  God  is  no  Refpetter  of  Perjons ; 
"  but  in  every  Nation,  he  that  feareth  him, 
"  and  worketh  Righteoufnefs,  is  accepted  with 
"  him."' 

Hence  it  appears,  thofe  who  confcientiouily 
obey  the  fpiritual  Manifeftations  of  Chrill  in 
them,  are  internally,  though  not  by  outward 
Profeflion,  his  Difciples  and  Followers,  and 
truly  believe  in  him  fo  far  as  he  is  revealed  to 
them  ;  for  Obedience  is  the  certain  Proof  of  a 
right  Faith.  And  I  make  no  C>ueftion,  but 
th'ofe  in  any  Part  of  the  Globe,  who,  from 
invincible  Obftacles,  have  not  the  Opportunity 
of  hiftorical  Chriftianity,  in  their  Obedience  to 
the  fpiritual  Appearance  of  Chrift  in  their  Hearts, 
are  accepted,  and  partake  of  the  Benefits  of  his 

Death. 


(      ^7      ) 

Death.  Why  Ihould  they  not  be  as  capable  of 
receiving  Advantage  by  the  Sacrifice  of  Chrift, 
as  Difad vantage  by  the  Fall  of  Adam^  vvhilft 
they  are  equally  Strangers  to  the  Hiftory  of 
both  ?  But  certainly,  thofe  to  whom  the  facred 
Writings  are  providentially  communicated,  are 
under  double  Obligation,  fince  they  are  favoured 
with  that  additional  inftrumental  Advantage; 
and  it  will  tend  to  their  greater  Condemnation, 
if  they  believe  not  unto  Obedience.  For,  how- 
ever high  the  Profeflion  of  fuch  may  be,  they 
are  but  imperfect,  fuperficial,  ineffectual  Be- 
lievers, who  hold  with  the  external  Part,  and 
experience  not  the  internal :  Chriftians  in  Name^ 
but  not  in  Deed  and  in  Truth,  It  is  effential  to  us 
who  have  the  Scriptures^  to  believe  both  in  the 
outward  Coming,  and  inward  Miqiftration  of 
our  Saviour,  resigning  to  him,  and  trufting  in 
him,  with  that  Faith  of  the  Operation  of  God, 
w^hich  works  by  Love  to  the  Purification  of  the 
Heart,  and  is  the  faving  Faith  of  the  Gofpel. 

Corapleat  Chriftianity  has  both  an  Infide  and 
an  Outfide;  a' Profeflion  or  bodily  Appearance, 
and  a  Life  and  Virtue,  which  is  as  a  Soul  to 
that  Body.  Thofe  who  are  in  Pofleflion  of 
both,  are  compleat  Chriftians.  Thole  who  have 
the  inward  Part  without  the  outvvard,  though 
incompleat  in  that  RefpecT:,  will,  in  the  Sight  of 
Perfect  Equity,  certainly  be  preferred  to  fuch 
as  have  the  latter  without  the  former ;  and  it 
would  be  well  for  all  who  have  the  Hiftory, 
and  profefs  the  Chriltian  Religion,  yet  walk 
contrary  to  its  Requirings,  could  they  change 
Conditions  at  lafl  with  fuch  confcientious  Gen- 
tiles. Let  thofe  who  are  fo  deeply  affected  with 
Abfurdity,  as  to  believe  or  imagine,  that  Infinite 
Wifdom,  Goodnefs  and  Equity,  has  confined 
Salvation    to   fuch  of  his    Creatures  as  happen, 

without 


(  28  ) 

without  any  Choice  of  their  own,  to  inhabit 
particular  Spots  of  the  Globe,  are  formalized 
after  a  peculiar  Manner,  or  entertain  one  parti- 
cular  Sett  of   Articles    and   Opinions,  let    fuch 

Mat.   viii.  duly   confider   the  tollowing  Texts.      "  Verily  I 

«o,  II,  3,,  ^^  ^^^  unto  you,  I  have  not  found  fo  great  Faith, 
"  no  not  in  ljrael\  and  1  lay  unto  you.  That 
many  fhall  come  from  the  Eaft  and  Weft,  and 
"  fhall  fit  down  with  Abraham^  and  Ifaac^  and 
"  Jacobs  in  the  Kingdom  of  Heaven  ;  but  the 
"  Children  of  the  Kingdom"  (by  Education 
"  merely)  "  fhall  be  cafl  out  into  utter  Darknefs  ; 
*'  there  fhall  be  weeping  and  gnafhing  of  Teeth.*' 

Rev.vii.p,  <c  After  this  I  beheld,  and  loj^a  great  Multitude, 
««  which  no  Man  could  number,  of  all  Nations^ 
*«  a7id  Kindreds^  and  People^  and  Tongues^  Hood 
"  before  the  Throne,  and  before  the  Lamb, 
*^  clothed  with  white  Robes,  and  Palms  in  their 
<«  Hands  ;  and  cried  with  a  loud  Voice,  faying, 
«'  Salvation  to  our  God,  who  fitteth  upon  the 
"  Throne,  and  unto  the  Lamb!'* 

3.  Real  Chriftianity  confiils  not  in  the  Pro- 
feffion  of  any  framed  Articles  of  Belief,  nor  in 
the  Practice  of  Signs  and  Ceremonies,  however 
difplayed  with  exterior  Pomp,  or  whatever  Sig- 
nificance may  be  fancifully  attributed  to  them 
by  their  Supporters.  Form  and  Profeffion  make 
not  a  real  Chriftian ;    but  the   putting  on  of  a 

Gal.v.  14.  new  Nature.  "  They  that  are  ChrijT^,  have 
"  crucified    the    Flefh    with    the   Affections    and 

X  Con  V.  u  Luffs  "  "  If  any  Man  be  in  Chri/l,  he  is  a  neiv 
"  Creature ;  old  Things  are  pail  away  ;  behold 
t  «'  all  Things  are  become  new^  and  all  Things 
"  are  of  God''  The  NecefTity  of  Regeneration, 
the  Power  by  which  it  is  eflecfed,  and  the  Co- 
operation of  God   and   Man   therein,   are  all  in- 

Rom.  via.  cludcd  in  that  Text,   "  If  ye  live  after  the  FJefh, 

13, 14.       «  ye  ^^\\  jie .  but  if  ye  through  the  Spirit  do 

"  mortify 


(         29        ) 

"  mortify  the  Deeds  of  the  Body,  ye  {hall  live* 
"  For  as  many  as  are  led  by  the  Spirit  of  God, 
"  they  are  the  Sons  of  God." 

4.  The  New  Birth  is  not  brought  forth  In 
Particulars  imperceptibly.  The  New  Man  is 
renewed  in  Knowledge  y  in  a  certain  and  fenlible  Coi.iH.io. 
Experience.  The  Soul  in  whom  it  is  going  for^ 
ward,  has  an  internal  Senfe  of  it  through  its 
whole  Progrefs,  and  muft  keep  a  Steady  Eye 
thereunto,  that  it  may  go  forward.  "  We  all,"  1  Cor.  iii. 
faith  the  Apoftle,    "  with  cpen  Face  beholding  as  ^^* 

"  in  a  Glafs,  the  Glory  of  the  Lord,  are 
"  changed  into  the  fame  Image,  from  Glory  to 
"  Glory,  even  as  by  the  Spirit  of  the  Lord." 
By  looking  at  the  deceitful  Beauty  of  Tempta- 
tion, Men  fall  into  Sin,  and  by  keeping  a  lied- 
faft  Eye  inwardly  unto  Chrift  in  Spirit,  with 
humble  Refignation  to  him,  and  earnefl  Defire 
after  him,  Man  finds  Prefervation,  and  gradu- 
ally advanceth  from  one  Degree  of  Grace  to 
another,  till  he  really  experienceth  a  Renewal 
of  the  Divine  Likenefs  upon  his  Soul,  and  an 
inward  Tranflation  out  of  Sin,  Darknefs  and 
Death,  into  Divine  Light,  Life  and  Holinefs ; 
and  thereby,  in  Conclufion,  from  Anxiety  and 
Mifery,  to  Peace  and  Felicity. 

5.  The  natural  Man  may  polifh  and  adorn 
himfelf  with  Variety  of  Literature,  Arts  and 
Breeding,    but  in  his  befl  Accompiifhments,   he 

is  but  the  natural  Man    ftill,    which  the    Apo- »   Cor.  ij. 
file  declares,    receiveth  not  the  Things  of  the  Spirit  ^^' 
of  God,  neither  can  he  know  them.     This  is  the  na- 
tural Condition  of    all  Men,    before    the  Work 
of  Renovation  is  begun  in   them,    and  feeing  all 
fland  in  Need  of  Divine  Grace  to  efFecb  it,  and 
that    "  God  will  have,  or  willeth,    all  Men   to  be  ^ /^""^  "' 
"  faved,    and   to  come  unto  the   Kno-vledge  of 
•'  the  Truth   j"   fo,    "  the  Grace   of  God  that  Tit,  u.  „. 

E  «'  hringetb  ''' 


(        30       ) 

*^  hrin^eth  Salvation^  hath  appeared  to  all  McDj 
"  teaching  us,"  (by  its  Convitlions)  "  that  de- 
"  nying  UngodliBefs,  and  worldly  Lufts,  we 
"  fhould  live  foberly,  righteoufly,  and  godly  in 

Pfai.  1.  I.  ''  this  prefent  World.''  Thus,  "  the  mighty 
"  God,  even  the  Lord  hath  fpoken,  and  called 
"  the  Earth,  from  the  riling  of  the  Sun  unto 
«  the  going  down  thereof."  All  the  perfonal  In- 
llructions,  and  Writings  of  the  Prophets,  Apo- 
flles,  and  their  Contemporaries  taken  in  their 
full  Extent,  have  never  been  any  thing  near  fo 
univerfal  amongft  Mankind,  as  this  Grace  and 
Power  of  God 'y  for  it  always  hath  been,  and  is 
prefent  to  every  Individual,  in  all  Nations,  and 
throughout  every  Generation. 

ifa.  xiix  6.  6.  He  who  is  given  for  a  Light  to  the  Gentiles ^ 
and  God's  Salvation  to  the  Ends  of  the  Earthy  not 
only  difpenfeth  of  his  Grace  univerfally  and  i^n- 

Rev.iii.io.  dividually,  but  even  waits  to  be  gracious.  "  Be- 
"  hold,"  faith  jhe,  "I  ftand  at  the  Door  and 
>'  knock :  If  any  Man  hear  my  Voice,  and 
"  open  the  Door,  I  will  come  in  to  him,  and 
"  will  fup  with  him,  and  he  with  me."  This  is 
Chrift  in  Spirit,  who  proclaimeth.  He  that  hath 
an  Ear^  let  him  hear. 

Query.     But  if  Man   in   his  fallen   Eftate  be 
dead,  how  ca,n  the  Dead  hear  ? 

johnxi.43.  Anfw.  When  the  Saviour  called,  "  Lazarus 
"  come  forth  I"  The  Dead  was  quickned,  and 
immediately  obeyed.     The  Voice  of  him  who  is  a 

I  Cor.  XV.   quickning  Spirit  is   a  quickning   Power.     "  The 

John  V.25.  "  Hour  is  coming,  and  now  is,  when  the  Dead 
Jlmll  hear  the  Voice  of  the  Son  of  God,  and  they 
"   that  hear  Jhall  live'' 

Query.     What  is  meant  by  his   Handing   at 
the  Door  ? 

Anfw.     His    Wonderful   Condefcenfion,     Pa- 
tience and    Long-forbearance,   in   waiting   upon 

the 


(      31       ) 

the  Soul  of  Man,  as  for  an  Entrance;  that  as 
he  is  a  rational  Creature^  he  may  be  prevailed 
with  willingly  to  open  his  Heart  to  his  Redeemer, 
and  receive  him. 

Query.  How  doth  Chrlfl:  in  Spirit  knock, 
or  call  ? 

Anfw.  By  influencing  the  Soul  in  its  Seafons 
of  Quietude,  fo  as  to  excite  Inclinations  and 
Deiires  towards  Good ;  and  alfo  at  other  Times, 
by  diftreffing  it  with  the  painful  Senfations  of 
Guile,  and  Remorfe,  for  its  finful  Purfuits  and 
Practices. 

Query.  How  fliall  Man  open  to  him,  and 
receive  him  ? 

Anfw.  By  refigning  his  Attachment  to  Self, 
and  the  Propenliries  of  Senfe,  and  humbly  ad- 
hering to  the  Voice,  or  prefent  Manifeflations 
of  the  Spirit. 

Query.  How  doth  tbe  Lord  come  in  and 
fup  with  Man,  and  make  him  a  Partaker  of  his 
Supper. 

Anfw.     When  the  Spirit  of  Chrift  is  received 
by  the  Soul' in  Faith,  Love  and  due  Submiffion, 
he  proceeds  by  Degrees  to  fet  it  at  Liberty  from 
the  Bondage  and  Influence  of  Corruption  ;  for, 
«'  where  the  Spirit  of  the  Lord  is,"  {in  Pojejion)  \  ^°'"-  ^"• 
*'  there  is  Liberty ;"  and  when  he  hath  brought 
the  Soul  into  a  proper  Degree  of  Purification,, 
he  flieds  the   Comfort  of  his   Love  into  it,  and 
makes  it  a  Partaker  of  the  Communion  of  Saints, 
which  is  inward  and   fpiritual.     This  is  the  true 
Supper  of  the  Lord.     He    who  participates    of 
this,  difcerns  and  taftes  the  Lord's  fpiritual  Body, 
and  experienceth  it    to  be    hUat  indeed^  and  his  J'^  ''^'•^^' 
Blood  to  he  Drink  indeed. 


CHAP. 


C  H  A  p.    V. 

I,  God^  true  and  faithful  Witnefs  in  the 
Confcience  a  Divine  Monitor^  and  daily 
Preacher  to  Man,  2.  //  produceth  the 
Neiv-birth  in  the  Obedient ;  and^  3,  pro- 
fnoteth  its  Groivth  in  them,  4.  This  no 
Indignity^  to  Man^  but  the  contrary^  and  of 
abfoiute  Necffftty  to  his  Afcendence  aboiie 
/nblunary  Conft derations,  5.  It  is  not  be- 
neath the  Dignity  of  the  Creator  to  make 
Man  fo  far  the  SubjeB  of  his  efpecial  Re- 
gard^ as  to  enable  him  to  anfiver  the  End 
he  created  him  for.  The  fame  Poiver  that 
created^  reqinfite  to.  the  Support  of  his  Crea-- 
tion^  and  his  continual  Siiperintendance  ne- 
cejjary  to  Mankind, 

I.  "m  yi'ANKIND  are  not  left  to  Satan,  nor  to 
JL  T  Jl  t^^^r  ow^  Lulls,  nor  to  live  without 
God  in  the  World.  A  Way  is  caft  up.  A 
Means  is  provided.  Belides  the  natural,  and  tra- 
ditional Confcioulnefs  of  mere  moral  Good  and 
Evil  in  every  Breaft,  God  hath  a  Divine  Witnefs 
in  the  Heart  of  each  Individual,  which  will  truly 
rrianifeft  Right  and  Wrong  in  the  Confciences  of 
thofe  who  faithfully  attend  thereunto,  afford 
Light  and  Power  to  fet  them  free  from  the  Mills 
of  Prepoileilion  and  Prejudice,  and  become  to 
them  a  fate  Conductor,  and  an  able  Supporter  in 
the  Paths  of  Religion  and  Virtue. 

What  Inftrudor  can  we  have  equal  to  this  mod 
intimate   Witnefs?   A  Monitor  fo  near,  fo  con- 

ftant. 


(       33      ) 

ftant,  fo  faithful,  fo  infallible  !  This  is  the  great 
Gofpel-privilege  of  every  Man  :  The  Advantage 
of  having  it  preached  Day  by  Day  in  his  own 
Heart,  without  Money,  and  without  Price,  yet 
with  Certainty.  Is  it  reafonable  to  conclude,  this 
nice,  true,  and  awful  Difcerner,  fhould  be  lefs 
than  Divine?  Can  any  Perfon,  upon  ferious 
Confideration,  imagine  it  to  be  the  Nature  of  the 
fallen  Man  himfelt?  Is  there  the  leaft  Probability 
that  any  thing  fo  corrupted  and  clouded,  lliould 
fo  clearly  and  inflantly  dilHnguilh,  and  would  the 
Heart  of  Man,  which  is  declared  by  Infpiration 
to  be  deceitful  above  all  Things^  and  defperately  J^^'  *^"* 
wicked^  lb  faithfully  reprove  itfelf  ?  Would  that 
which  delights  in  its  own  Indulgence,  and  is  im- 
patient of  Refiraint,  ad  in  daily  Control  to  its 
own  InclinaMons  ?  Is  i':  the  Property  of  Evil  to 
do  Good?  Here  is  a  jufi:  Criterion.  That  which 
is  natur:*!  leads  accordii>g  to  Nature;  that  which 
is  fpiritual  according  to  the  Spirit.  Phej''  are 
diftinguiflied  in  Scripture  by  the  Terms  Fle/h  and  Rom,vii. 
Spirit^  and  are  truly  faid  to  war  ao^ainft  each  other  *^'. 
in  Man.  As  Sin  wars  againft  the  Spirit  to  deflroy 
the  Soul,  the  Spirit  wars  againft  Sin  to  fave  the 
Soul. 

Let  me  query  with  you  who,  inftead  of  embra- 
cing in  Humility,  Love,  and  Thanktulnefs,  this 
upright  Principle  as  Divine  are  exerting  your 
Abilities  to  depreciate  and  revile  it.  Whilft  you 
confefs  it  diftinguiflies  Right  from  Wrong  in  your 
own  Breads,  by  its  Approbation  of  the  firff,  and 
Rebuke  of  the  hft  ;  can  you  thus  acknowledge  it 
to  be  infallibly  Good,  and  at  the  fame  Time  at- 
tribute it  to  yourfelves  ?  "  I  know,"  laith  P^^//,  Rom.vii. 
"  that  in  me,  that  is  in  my  Flefli,"  (or  belonging  '*' 
to  my  Nature)  "  dwelleth  no  good  Thing.'*  Is 
your  Nature  in  a  better  Condition  than  his  was  ? 
Is  there  any  good  Thing  in  yours,  yet  was  there 

none 


(       34      ) 

none  in  his  ?    He  confeiTed  he  had  none  as  Man*. 
I  prelume  yon  have  no  more  than  he  had.  Whence 
'     then  thlt>  quick  and  righteous   Difcriminator  ap- 
pearing in  your  Confciences  ?    You  will  not  fay, 
it  is  of  Satan  ;  ir  muft  therefore  either  be  of  Man, 
or  of  God.     For  the  Reafons  above  hinted,  it 
cannot  be  of  Man  ;    it  muft  therefore  be  of  God. 
Wonderful  is   the  Mercy,  and  Great  the  Advan- 
tage to  every  Man,  that  God  himfelf,  according 
andiiv  13.  ^^  ^^^^   Scriptures,    thus    condefcends    to    be   the 
jer.  xxxi.    Teacher  cf  his  People^    by  the  Manifeftation  of  his 
johu  ri  45,  Spirit  in  every  Heart ;  and  certainly  i  t  ought  co  be 
andxvi.13  accepted  and  obferved  with  the  greateft  Reverence 
l]'^''^'  ^"*  and  Thankfulnefs. 

z  John  ii,      2.  The  Increafe  and   Operation  of  this  living 
*^*  Principle  becomes  a  new  Life  in  and  to  the  obe- 

dient Soul,  quickning  and  refrefhing  it  with  a 
Senfe  of  Divine  Love,  Strength,  and  Comfort. 
This  Life  being  begot  and  brought  forth  by  the 
Holy  Spirit  in  the  willing  Mind,  is  called  a  Birth 
of  the  Spirit,  and  being  its  new  Production  there, 
it  is  ftiled  the  New-birth  ;  and  feeing  our  firft 
Parents,  immediately  upon  their  Creation,  were 
favoured  with  this  fpititual  Birth  in  them,  and 
loft  it  by  Difobedience,  the  Renewal  of  it,  both 
in  themfeives  and  in  their  Pofterity,  has  taken 
the  Terms  of  Regeneration  and  Renovation^  or 
the  Birth  of  Divine  Life  renewed  in  Man,  Being 
Inheritors  of  fpiritual  Death  in  Adam,  or  in  the 
fallen  State  and  Nature,  we  can  only  be  born 
again  to  Life  in  Chrift,  by  the  Power  and  Virtue 
John  xi.  of  his  Holy  Spirit,  who  is  the  Pcefurredion  and 
'^'  the  Life. 

3.  Every  produ<51:ive  Power  brings  forth  its 
own  Likenefs ;  the  evil  Spirit  an  evil  Birth,  and 
the  Good  Spirit  a  Birth  anfwerable  to  its  Good- 
nefs ;  and  as  every  natural  Birth  admits  of  a 
Crowth,  fo  doth  this  fpiritual  Birth  in  the  Soul. 

Our 


(       35      ) 

Our  Saviour  rcprefents  its  gradual  Progreffion,  in  Lukexiii, 
thofe  Similies  of  the  Increafe  of  the  MuRard-feed,  loh^iv  i 
the  Procefs  of  Leaven,  and  the  fpringing  up  of 
living  Water  into  everlafting  Life.     The  Apolfles 
Feter  and  John   alfo  fliew   the  feveral  Gradations 
experienced  amongfl  the  Believers,  under  the  Simi- 
lies  of  new-born   Babes,    Children,  young  Men,  ipet,ii.j,. 
and  Fathers.     There  is  likewife  not  only  a  Pro- 
greflion  from  the  lowed  of  thefe   States    to  the 
higheft,  but  even  that  of  Fathers  admits  of  con- 
tinual Advances,  as  P^z/ZwitnefTeth,  who,  though 
he  truly    alTerted,  that  the  Law  of  the  Spirit  ^Rom,  viH. 
Life  in  Chrift  Jefiis  had  fet  him  free  from  the  Law  *' 
of  Sin  and  Deaths  yet  he  was  fenfible  of  higher 
Degrees  of  Attainment  ilill  before  him,  and  there- 
fore, after  he  had  been  near  thirty  Years  in  the 
Apoftlefhip,  he   makes  this  Acknowledgement  ; 
"  Not  as  though  I  had  already  attained,  either  were  Fhii.  lii. 
"  already  perfed,  but  I  follow   after,   if  that  I  '^'  ^-'  ''** 
"  may  apprehend  that  for  which  alfo  I  am  appre- 
"  hended  of  Chrift  Jefus.     Brethren,  I  count  not 
"  myfeiftohaveapprehended;  but  this  one  Thing 
"  I  do,  forgetting  thofe  Things  which  are  behind, 
"  and  reaching  forth  unto  thofe  Things  which  are 
"  befoe,  I  prerfs  toward  the  Mark,  for  the  Prize 
«  of  the  high  Calling  of  God  in  Chrift  Jefus.'^ 

4.  Thofe  who  treat  this  Dodrine,  of  the 
Neceflity  of  Man's  being  renewed,  led,  and 
guided  by  the  Spirit  of  his  Maker,  as  a  Difpa- 
ragement  to  human  Reafon,  put  the  higheft  In- 
dignity upon  the  fupreme  Wifdom,  Goodnefs, 
and  Power.  The  Dignity  of  human  Nature 
conlifts  not  in  Self-fufficiency.  The  moft  exalted 
of  created  Beings  neither  exift,  nor  acl  indepen- 
dent of  their  Creator  ;  much  lefs  Man,  who  in  his 
primitive  Purity  was  made  hwer  than  the  Angels,  Htb.  k.  7 
He  ftands  in  continual  need  of  Divine  Help ;  and 
his  true  Dignity  conhfts  in  being,  by  his  lleafon, 

above 


(      36      ) 

above  all  inferior  Creatures  capable  of  confcioufiy 
receiving  that  Affillance,  and  of  being  thereby- 
preferred  to,  and  preferved  in  a  bleffed  Union  and 
Communion  with  his  Maker.  It  cannot  be  any 
jeffening  to  an  Inferior  to  be  directed  and  guided 
by  a  fuperior  Being ;  efpecially  by  the  Supreme 
Lord^  and  fole  Author  of  all  Exiftence,  Infinite 
in  Excellency,  Power  and  Wifdom,  and  Im- 
mutable in  Glory.  Indued  with  his  Spirit,  in  any 
degree,  the  Creatui  e  is  riiifed  above  the  highefl 
Elevation  of  its  own  Nature ;  and  the  morr  it  is 
clothed  with  it,  the  more  it  is  dignified  and 
exalted. 

No  created  Being,  by  its  natural  Powers,  can 
rife  above  its  natural  Sphere.  To  reach  a  fub- 
limer  Station,  it  muft  be  affifted  by  Strength  fu- 
perior to  its  own ;  a  Power  equal  to  the  Height 
of  its  Afcent.  It  is  only  when  the  Sun  of  Righte- 
oufnefs  fheds  forth  its  quickning  Beams  upon  the 
Spirit  of  Man,  that  the  poor  Worm  is  capacitated 
in  Reality,  to  take  Wing  and  mount  above  its 
fublunary  Limits,  towards  the  Regions  coe^eftial. 

5.  Some  Writers  of  the  hpicurean  Call,  have 
imagined  it  beneath  the  Divine  Greatnels,  for  the 
Sovereign  Lord  of  all,  to  floop  fo  low  as  to 
make  Man  a  peculiar  Object  of  his  Notice  and 
'Regard.  To  fuch  as  miliake  thofe  fure  Marks 
of  Degeneracy,  Pride,  and  Haughtine/s,  for  Great- 
nefs  of  Soul,  this  may  feem  reafonable ;  but  in 
xvi.  him  to  whom  Pride  is  Abomination^  and  as  diftant 
from  his  Similitude  as  Darknefs  is  to  Light,  it 
cannot  have  any  Place.  What  it  is  u&t  below 
him  to  create,  it  cannot  be  beneath  him  to  re- 
gard, proportionably  to  the  End  he  made  it 
xliii.  for ;  and  feeing  Man  was  created  /or  a  Pur- 
pofe  ef  his  Gory,  and  to  partake  of  his  Feiicity, 
it  would  derogate  from  his  Wifdom  and  Good- 
nels,  to  fuppoie  he  Ihould  look  upon  it  as  below 

him 


{       37       ) 

him  to  enable  Man  to  anfwer  the  great  Ends 
of  his  Creation  ;  which  he  could  not  by  any 
Means  do,  without  a  competent  Affiftance  from 
his  Maker.  Pride  was  the  Caufe  of  the  Dege- 
neracy of  Angels,  and  its  natural  Confequence 
is  the  Deftruclion  oi  Peace  and  Felicity  to  all 
that  entertain  it.  By  being  ibmething  in  our  own 
Conceit,  attributing  any  Good  to  ourfelves,  or 
afpiring  above  our  Place  and  due  Order,  we 
center  in  Pride  and  Arrogance.  Created  Beings 
may  be  guilty  of  this;  but  it  is  impoflible  to 
that  All-perfecl  Exiftence,  who  is  Infinite,  Om- 
nipotent, and  Immutable. 

This  vifible  World  demonftrates,  it  was  made 
by  an  Omnipotent  Power,  and  is  preferved  by 
the  fame  Power.  Without  Power  it  could  not 
be  made,  and  as  Tho,  Sherlock  juftly  obferves, 
"  That  which  owes  its  very  Being  to  Power  Dir^^n  -"-^ 
**  muft  depend  upon  the  Power  that  made  it, ®"J''''' 
*'  for  it  can  have  no  Principle  of  Self-fub- 
*'  fiftence  independent  on  its  Caufe.'*  What 
■doth  not  neceflarily  exift,  muft  both  be  originally 
created,  and  continually  upheld  by  the  Power, 
that  made  it.  It  had  no  Being  before  its  Crea-.- 
tion.  It  cannot  retain  its  Being  againft  the  Will 
of  its  Creator.  Its  Exiftence  and  Support  ftand 
equally  in  the  Power  of  its  Maker,  without  whom 
it  was  nothing,  could  never  have  exifted,  nor 
can  continue  in  Exiftence.  It  v.'as  made  by  his 
Power,  is  preferved  by  his  Power,  ar.d  upon  the 
Withdrawment  of  his  Power  would  dilTolve  and 
evanifti  into  its  original  nothing.  There  is  no 
Medium  between  Self-exiftence  and  Dependence 
on  its  Caufe ;  therefore  a  Ceflation  from  it  of 
the  Power  that  made  it,  is  Annihilation  to  it. 
Thus  as  all  created  Things  were  made,  and  ftill 
fubfift  folely  by  the  Energy  of  the  Creator's  Wi]! 
and  Power,  he  muft  neceftarily,  whilft  thev  ex- 

F  '    ift. 


{      38      ) 

ill,  be  omniprefent  with  them,  in  them,  and 
through  them ;  therefore  cannot  be  ignorant  of 
any  Thing  relating  to  them,  nor  unconcerned 
about  them,  or  any  Part  of  them. 

The  continual  Intcrpofition  and  Superintendence 
of  the  Spirit  of  God,  was  always  requilite  to 
Man,  both  to  preferve  him  whilft  in  Innocence, 
and  to  recover  him  from  under  his  fallen  Eftate, 
by  governing  the  EfFedls  of  natural  Caufes  ;  and 
to  counterad  the  Wiles,  and  oppofe  the  Influences 
of  the  evil  Spirit.  Therefore  the  great  Media- 
tor for,  and  Redeemer  of  Men,  was  from  the 
Beginning,  not  only  incarnately  and  corporeally 
given  for  a  Propitiation  for  the  Sins  of  the 
whole  World,  to  be  tetlified,  or  verified,  in  due 
Time;  but  he  was  alfo  as  univerfally  given,  in  a 
ifa.  iv.  4.  fpiritual  Manner,  to  be  a  Witnefs^  a  Leader^ 
and  Commander,  i.  He  is  fpiritually  given  for 
a  Witnefs^  to  teitify  againft  Sin  in  every  Breaff, 
by  his  Smitings  there  for  Evil  conceived  or 
committed.  2,  For  a  Leader  and  Commander^ 
to  fuch  as  pay  due  Regard  to  his  Conviclions, 
by  turning  from  Iniquity  to  him  that  fmites 
them,  and  cleaving  to  him  in  that  Faith  and 
Love  he  produces  in  them.  Thefe  he  leads  in  a 
Crofs  to  all  the  corrupt  Nature,  and  impowers 
them  to  follow  him  in  the  Regeneration.  Ihis 
is  the  true  dodrinal  Crofs  of  Chrifl. 


CHAP. 


CHAP.    VI. 

I.  Regeneration  not  only  necejjary^  but  really 
experienced  by  the  primitive  Chrijliaus. 
2.  Paul' J  comprehenfive  Defcription  of  this 
great  Work,  It  anfwers  to  the  original 
Work  of  Creation^  and  is  effected  only  by 
the  Holy  Spirit.  3.  An  OhjeSlion  againfi 
the  Senfibility  of  this  Work  anfwered.  4. 
The  fame  continued,  5.  Who  it  is  that 
di I  believes  it.  The  Renunciation  of  human 
Reafon  not  required^  but  the  yielding  it  to 
an  infalliable  Injtrufior^  in  order  to  its 
RetVifcation  and  Improvement. 

I.  TWJ  O  W,  O  Man  !  What  Is  the  great  Bufi- 
X^  nefs  of  thy  Life  in  this  World,  but  to 
reg^ain  thy  Place  io  the  Paradife  of  God;  to 
fecure  an  everlafting  EftabHfhmcnc  in  that  Inhe-  « Pe*. 
rltance  which  is  incorruptible^  undefiled^  and  fadeth 
not  away?  To  accomplifli  this,  thou  muft  be 
ftripped  of  all  that  which  unfits  thee  for  an  En- 
trance. Whatever  has  been  the  Caufe  of  Exclu- 
lion  muft  be  removed.  Whatever  can  have  no 
Place  nor  Habitation  there,  muft  be  fepar^ted 
from  thee,  or  thou  canft  not  be  admitted.  That 
which  lets  will  let  till  it  be  taken  out  of  the  Way, 
Whatever  thou  haft  in  thee  or  about  thee,  that 
thou  art  attached  to  in  Confequence  of  the  Fall, 
all  feparate  Self  and  the  carnal  Mind  thou  muft 
refign,  or  thou  canft  never  know  a  Reftoration. 
The  Gofpel-axe,  the  Power  of  the  Spirit  of  God, 

muft 


1.  4. 


(       40       ) 

mufl  be  laid  to  the  Root  of  the  Tree  of  Cor- 
ruption in  thee,  that  it  may  be  extirpated,  and 
the  Vine  of  Life  implanted  in  its  Room,  that  in 
the  Heart,  where  the  finful  Nature  hath  fpread 
its  poifonous  Produce,  the  engrafted  "Word  which 
is  able  to  .regenerate  and  fave  the  Soul,  may 
ilouriih,  and  bring  forth  its  Heavenly  Fruits  ; 
from  whence  arif'eth  Happinefs  to  the  Creature, 
and  Praife  to  the  eternal  Author  of  all  Virtue 
and  Felicity. 

The  Neceffity  of  Regeneration  was  not  only 
preached  to  the  People  in  the  primitive  Times, 
but  was  actually  experienced  by  the  Believers.  A 
clear  and  pregnant  Inftance  we  have  in  i  Cor,  vi. 
9,  lo,  II.  '"  Know  ye  not  that  the  Unrighteous 
'-  fhall  not  inherit  the  Kingdom  of  God?  Be  not 
^'  deceived,  neither  Fornicators,  nor  Idolaters,  nor 
''  Adulterers,  nor  Effeminate,  nor  Abufersof  them- 
^'  felves  with  Mankind,  nor  Thieves,  norCovetous, 
*'  ror  Drunkards,  nor  Revilers,  nor  Extortioners, 
''  fhall  inherit  the  Kingdom  of  God  ;  and  fuch 
'^  were  fome  of  you  ,  but  ye  are  wafhed,  but  ye 
"■'-  are  fanctiiied,  but  ye  are  juftified,  in  the  Name 
''  of  the  Lord  Jefus,  and  by  the  Spirit  of  our 
'«  God."  Here  the  Apoftle  plainly  teflifies,  that 
fome  of  the  Corintbian  Brethren,  who  had  been 
of  polluted  Hearts  and  vicious  Lives,  were  be- 
come regenerated,  made  clean  and  holy,  and 
ihews  this  great  Change  in  them  was  wrought  ?fi 
the  Name,  or  Power,  of  the  Lord  Jefus^  which 
he  explains  to  be,  by  the  Spirit  of  our  God.  The 
Apoftle  Feter  concurs  u;ith  Paul  in  bearing  the 
,  like  Teftimony.  ''  Seeing  ye  have  purified  your 
''  Souls  in  obeying  the  Truth,  through  the  Spirit^ 
'•  unto  unfeigned  Love  of  the  Brethren  ;  fee  that 
^'  ye  love  one  another  with  a  pure  Heart  fer- 
^'  vently ;  being  born  ciain^  not  of  corruptible 
«^  Seed,    but  incorruptible,    by  the  Word  of  God ^ 

*'  'UQhich 


(      4t      ) 

**  which  I'tveth  andabideth  for  Ever.^*  To  the  like 
Purpofe  might  be  added  Eph.  ii.  5,  6.  Col,  i.   13, 

ii.    10,   II,   12,   13 iii.   9,   10.    with   the 

vi^''  Chapter  of  the  Epiftle  to  the  Romans^  and 
many  other  Texts. 

2.  The  ApolHe  particularly  (hews  the  Nature 
and  Manner  of  this  Work  in  Romans  the  vii^** 
and  viii'^ ;  which,  for  want  of  a  real  Experience 
of,  many  have  been  led  to  imagine,  were  intended 
by  him,  as  only  defcriptive  of  his  own  Condition 
at  the  Time  he  wrote  them  5  yet  it  is  manifeft, 
they  comprehend  dherfe^  and  even  contrary  Con- 
ditions, which  himfelf  and  others  had  experienced 
in  their  Chriftian  Progrefs,  and  which  it  was  im- 
pofQble  he  fhould  be  in  at  one  and  the  fame  Time  ; 
viz,  a  State  of  Darknefs,  and  a  State  of  Light ; 
a  State  of  Uncleannefs,  and  a  State  of  Purity  ; 
a  State  of  Bondage,  and  a  State  of  Liberty ;  3 
State  of  Life,  and  a  State  of  Death. 

Chap.  vii.  5.  he  faith,  "  When  we  were  in  the 
"  Flefh"  (under  the  Dominion  of  the  carnal  Na- 
ture) "  the  Motions  of  Sins  which  were"  (manifeft- 
ed)  "  by  the  Law,  did  work  in  our  Members  to 
"  bring  forth  Fruit  unto  Death.''  Here  he  refers 
back  to  that  State  of  Sin  and  Death,  they  had 
formerly  been  enthralled  in,  but  were  now  paft, 
as  fully  appears  by  the  fucceeding  Verfe,  which 
faith,  "  But  now  we  are  delivered  from  the  Law, 
*'  that  being  dead  wherein  we  were  held^  that  we 
"  fhould  ferve  in  Newnefs  of  Spirit,  and  not  in 
"  the  Oidnefs  of  the  Letter."  Verfe  7.  he  re- 
turns to  the  former  State  again,  and  becomes 
more  particular.  ''  I  had  not  known  Sin,"  faith 
he,  "  but  by  theLaw."  Before  he  became  fenfibly 
convicled  in  his  own  Confcience,  where  the  Senfe 
of  the  Law  was  opened  to  him  ;  he  remained  in 
his  firfl  State  of  natural  Blindnefs,  yet  knew  it 
not  to  befuch,  notwithftanding  his  learned  Educa- 
tion 


XX. 


(     45     ) 

tion,  and  legal  Stri£inefs,     Though  dead  as  to  any 
Senfe  of   Divine   Life,  yet  he   was   alive  in  the 
Rom,vii.   Spirit  of  the   World;  "  For/' faith  he,  "  I  was 
p'  "  alive  without  the  Law  once ;  but    when   the 

"  Commandment  came,  Sin  revived,  and  I  died," 
Oppofed  by  the  internal  Adminiftration  of  the 
fpiritual  Law,  which  brought  Conviction,  the 
finful  Nature  vsras  afrefh  excited  by  the  Powers  of 
Evil,  and  fprung  up  as  with  new  Life  and 
vcrf.  8.  Vigour,  to  obftruft  his  Efcape  from  it;  "  for 
"  without  the  Law  Sin  was  dead."  That  is,  its 
Nature  remained  quret  and  undifturbed,  enjoy- 
ing its  Indulgence  without  Interruption,  till  the 
Law  of  Life  was  adminiftred  againft  it.  Then 
verf  TO,  "  the  Commandment  which  was  ordained  to  Life, 
«  I  found"  (by  the  Refiftance  of  that  Nature)  "  to 
"  be  unto  Death.  For  Sin  taking  Occafion  by 
"the  Commandment,  deceived  me,  and  by  it 
"  flew  me."  Or,  darkened  me,  and  brought  a 
Senfe  of  Death  over  me.  It  feems  to  have  de- 
ceived him  at  firft  into  a  Belief  that  the  Law 
brought  forth  Death,  bccaufe  he  found  a  Senfe  of 
Death  enfue  upon  the  Convictions  of  this  Law ; 
but  Death  is  the  Fruit  of  Sin,  which  is  condemned 
Verf.  xa,  by  the  Law  :  For  faith  he,  "  the  Law  is  Holy, 
'3-  «  and  the  Comnr.andment  Holy,  juil,  and  Good, 

"was  then  that  which  is  Good  made  Death  unto 
"me?  God  forbid."  He  found  it  was  that  which 
fo  violently  oppofed  it  that  produced  Death,  and 
occafioned  the  Condemnation  of  the  Law  to  come 
upon  him,  which  difcovered  this  Death  in  him. 
This  was  permitted  that  Sin  might  appear  Sin,  and. 
that  by  the  conviding  Force  of  the  Command- 
ment it  might  beco?ne  exceeding  finful  in  his  View, 
or  be  held  by  him  in  Abhorrence.  He  then  feel- 
ingly exprefTes  the  enthralled  Situation  of  this  cori- 
Rom.vii.  vi^tcd,  but  unconverted  State.  "  The  La^v  is 
14.  u  ffintual^  but  I  am  carnal^  fold  under  Sin.'J  That 

is, 


i( 


(      43      ) 

is,  he  found  himfdf  as  really  in  Captivity  under 
Sin,  as  thofe  are  to  their  Purchafers  who  are  fold 
into  Slavery.  "  For  that  which  1  do,  I  allow  not.'*  y^^^ 
I  am  convinced  it  is  Evil,  and  would  gladly 
be  delivered  from  it,  but  notwithftanding  my 
Convictions,  am  under  its  Power,  and  unable 
to  extricate  myfelf.  "  For  the  Good  that  I  ^"^-  ^^* 
"  would,  I  do  not ;  but  the  Evil  which  I  would 

not,  that  I  do."     Yet,  in  patient    Submiflion, 
and  fervent  cleaving  to   God,  fome   Confolation 
attends  this  awakened  Condition  ^  for,  "  If  I  do  verf.  lo, 
"  that  I  would  not,    it  is  no  more  I  that  do  it,  21,22,23, 
*'  but  Sin  that  dwelleth  in  me.     For  I  delight  in 
"  the  Law  of  God  after    the  inward  Man ;  but 
"  I/ee  another  Law'*  (or  Power)  "  in  my  Members, 
"  warring  againft  the  Law  of  my  Mind,  and  bring- 
*'  ing  me  into  Captivity  to  the  Law"  (or  Power) 
•*  of  Sin,  which  is  in  my  Members."  ^  Thus  pre- 
vented of  what  I  love,  and  enthralled  by  what 
I  hate,  what  a  miferable  Slavery  am  I  in  !     "  O,  "^'erf.  24. 
"  wretched  Man  that  I  am!    Who  fliall  deliver 
"  me  from  the  Body  of  this  Death  ?" 

He  then,  dill  peifonating  One  in  this  flrug-  y  f  ^- 
gling  Situation,  thanks  God  through  Jefus  Chrilt, 
for  having  brought  him  thus  far  on  his  Chriftian 
Courfe  and  Warfare,  that  he  could  will  to  do 
Good,  though  yet  unable  actually  to  perform  it. 
Hence  he  had  a  Ground  of  Thankfulnefs,  in  Hope 
that  he  who  had  wrought  the  Will  in  him,  would 
alfo  in  due  Time  pertedt  the  Deed  by  him.  In 
Conclufion,  he  proceeds  to  fhew,  though  this  had 
Gnce  been  his  Condition,  he  ;2^w  experienced  per- 
fed  Deliverance,  from  all  the  perplexing  and 
afflicting  Circumftances  of  this,  and  the  fcveral 
cxercifing  States  he  had  forme/ iy  pafTed  through, 
and  had  juft  been  giving  fo  hvely  a  Description 
of.  "  There  is  therefore,"  iaith  ne,  "  now  no  Rom.viii. 
"  Condemnation  to  them   which  are  in    C  hrifl  ^  *- 

"  Jefus/' 


(      44      ) 

*'  Jefus,"  (as  he  then  certainly  was)  "  who  walk 
"  not  after  the  Flefh,  but  after  the  Spirit :  For 
"  the  Law  of  the  Spirit  of  Life  in  Chrifl  Jefus^  hath 
"  fet  me  free  from  the  Law  of  Sin  and  Death,^"*  This 
again  teftifies  his  Deliverance,  and  Anfwers  to  that 
€hap.  vii.  firft  cited,  "  Now  we  are  delivered  from  the  Law,*' 
*•  (which  condemneth  for  Sin)  "  that,"  (finful  Na- 

ture} "  being  dead  wherein  we  were  held,  that  we 
"  fhould  ferve  in  Newnefs  of  Spirit,  and  not  in 
"  the  Oldnefs  of  the  Letter."  With  thefe  accords 
that  of  Colof  i,  12,  13.  "  Giving  Thanks  unto 
"  the  Father,  who  hath  made  us  meet  to  be  Par- 
''  takers  of  the  Inheritance  of  the  Saints  in  Light : 
*'  Who  hath  delivered  lis  from  the  Power  of  Dark- 
*'  nefs^  and  hath  tranflated  us  into  the  Kingdom  of 
*'  his  dear  Son." 

Iq  the  Paffages  above  cited  from  Rom.  vii.  and 
viii.  the  experienced  Apoltle  evidently  includes  a* 
Reprefeatation  of  three  very  different  Conditions, 
in  their  Courfe  of  Progreflion,  and  State  of  Dif- 
parit/  from  each  other.  Firll,  a  natural  blind 
unconvicted  State  ;  which  is  that  of  Darknefs  and 
€en.i.2.  Death,  anfwering  to  the  original  Chaos  before 
Light  was  brought  forth.  Second,  a  State  of 
Illumination  and  difcovery,  of  Conviclion  and 
internal  Warfare,  in  order  to  a  conipleat  Conver- 
fion  ;  which  partakes  of  a  Mixture,  and  fhews 
Light  and  Darknefs  in  the  Acl  of  Separation,  like 
that  in  Gefi.  i,  ,3,  4,  5.  Third,  a  State  of  Re- 
demption from  the  Power  ot  Sin,  through  Purifi- 
cation, and  a  Tranflation  into  the  fpiritual  King- 
dom of  Chrift;  which  is  the  State  of  the  perfed 
Chriftian,  and  compleats  the  new  Creation,  where- 
in every  Thing  takes  its  due  Place,  and  moves  in 
its  proper  Order.  I  now  refer  it  to  the  intelligent 
Reader,  whether  it  is  not  an  Abfurdity  to  imagine, 
that  thefe  three  diverfe,  and  in  fome  Refpecfs 
contrary  States  fhould  all  fubfifi  together,  at  the 
fame  Time,  in  the  fame  Subjed.  By 


(      45      ) 

By  this  Reprefentation,  ^hich  contains  a  brief 
and  comprehenfive  Deiineativon  of  the  Work  of 
the  New-birth,  the  Apollle  ibews  to  fuch  as  are 
young  in  the  Fa-ith,  what  different  -  States  they 
have  to  pafs  through  in  that  preparatory  Travef, 
and  alfo  reminds  the  Regenerate  of  what  they 
have  witneiTed,  in  the  Lines  of  his  own  Experi- 
ence. He  defcribes  the  various  Steps,  and  prin- 
cipal Leadings  of  the  Holy  Spirit,  till  by  its 
efleclual  Operation,  the  Soul  is  rendered  a  new 
Creature,  and  introduced  into  the  Kingdom  of 
God  ;  which  being  inward  and  fpiritual,  is  entered 
by  an  inward  and  fpiritual  Way.  Hence  it  is 
clear,  a  Man  may  acquire  all  the  Learnincr,  and 
receive  all  the  Degrees  that  Schools  and  Colleges 
can  bellow,  with  all  the  Authority  Men  can  afford 
him,  and  may  be  ftridl  in  the  Pradice  of  ail  the 
Forms  and  Exteriors  of  Religion  ;  and  yet  re- 
main the  natural  Man  ftill.  Thefe  can  bring  him 
no  nearer  to  true  Regeneration,  than  he  was  the 
Moment  of  his  Birth  ;  for  the  New-birth  is  the 
Work  of  the  Holy  Spirit  only.  Nothing  but 
the  Spirit  of  Holinefs  can  make  a  Man  Holy  ; 
for  nothing  can  communicate  what  it  hath  not. 
Nothing  can  fet  Men  free  from  the  Power  of  Sin, 
and  its  Wages,  Death,  but  the  Law,  or  Power, 
of  the  Spirit  of  Life  in  Chrift  Jelus  individually 
adminiftrcd.  This,  which  turneth  Sinners  into 
Saints  by  a  real  Purgation,  and  renders  them,  as 
to  their  inward  State,  new  Creatures,  remains  to 
be  their  Light  and  Leader,  and  the  primary 
Guide  of  their  Life  and  Conducl,  by  its  imme- 
diate Manifeflat^ions  in  the  Heart ;  whereby  it 
frequently  brings  Scripture-Truths  to  their  Re- 
membrance, and  opens  the  Senfe  of  them  pro- 
fitably  to  their  UnderR^^ndings,  at  the  fame 
Time  influcncinn;  the  Mind  to  a  Pradice  anfwer- 


able. 


5.  Evident 


(      46       ) 

3.  Evident  as  it  is,  that  the  Apoftle  in  the 
foregoing  Scriptures,  defcribes  divers  Changes  of 
Condition,  which  through  the  Operation  and 
ElTed  of  the  Holy  Spirit,  he  had  certainly  known 
and  ferifihly  felt ;  yet  fome  have  appeared  even 
amongil  the  Leaders  of  the  People,  who  acknow- 
ledge, "^  "  The  Influence  of  God's  Spirit  enables 
^*  us  to  render  him  an  acceptable  Service,"  but 
afTert,  that  it  is  in  a  Way  imperceptible  to  us ;  that 
the  Sacred  Writings  are  utterly  ftlent  concerning  any 
fenjtble  Demonfl rations  of  its  Workings  luithin  us,, 
that  they  cannot  be  diftinguifhed  from  the  Efforts  of 
our  own  Reajon ;  that  all  Pretences  to  it  are  fug- 
gefted  by  an  enthuftajlic  or  diflempered  Fancy ;  and 
that  there  never  was  a  Chriftian  with  a  cool  Head^ 
and  a  found  Judgment^  that  in  any  Inflame  of  a 
Change  of  Life^  would  prefume  to  fay^  which  Fart 
of  his  Reformation  was  owing  to  Divine  Help, 

The  truly  found  reformed  Chriftian  knows  and 
acknowledges,  every  Part  of  his  Reformation  is 
owing  to  Divine  Help  •,  and  whoever  propagate 
the  above-cited  anri-fcriptural  Doctrine,  demon- 
flrate  their  Ignorance  of  true  Regeneration,  and 
that  their  Wifdom  is  but  the  fuperficial  Wifdom' 
of  Words,  which  can  only  enable  them  to  make 
a  Shew  of  Knowledge,  by  talking  about  the 
Things  of  God,  without  any  right  Underftanding 
of  them.  The  Pomp  of  Science,  and  the 
Flourifli  of  Eloquence,  have  no  more  Alliance 
to  Truth  than  the  Pride  of  Life.  They  belong 
to  the  Wifdom  of  this  World,  by  which  God  is 
I  Cor.  i.  not  to  be  known  ;  "  For  the  World  by  Wifdom 
««  knew  not  God,  nor  the  Things  of  God."  All  the 
Knowledge  of  the  natural  Man,  the  Man  whofe 
Nature  remains  unchanged,  whether  called  Pagan, 

Jew, 


*  See  a  Qnotat'on  from  Sermons  publillied  under  the  lEdicrous  Title  ©f 
2'unV's,  in  the  Gentleman's  Magazine  for  Aprils  1766, 


21 

ibid. ii. II. 


(      47      ) 

Jew,  or  ChriJIian,  and  whether  it  be  ftlled  Phllo- 

fophy   or  Divinity,    is    but   the  inefieclual    ideal 

Wifdom  oF   this    World:   The   vaunting   Heajd- 

knowledge.      It  is  not  the  Wifdom   from  above, 

by  which  alone  God  and  the  Things  of  God  are 

to    be  known ;    that    is,     experienced,      Thefe  are 

out    of    the     Reach    of    Arts,    Languages,    and 

Sciences,  and  are  difcovered  only  by   the  Mani- 

fellacion    of    the    Spirit    of  Chrijl  in   the  Heart. 

"  In    whojn    are   hid    all   the  Treafures    of  Wif-  Col.  ii.  3 

"  dom  and  Knowledge."     Yet  though  the  World 

by  all  its  admired  and  celebrated  Wifdom,  knows 

not  God,  there  is  a  Wifdom  communicated   by 

which  he  is  known.    *'  For  God,"  faith  Holy  Writ,  2  Cor.  iv 

"  who  commanded    the   Light  to  fhine    out   of  6,  7- 

'•  Darknefs,  hath  JJ/med  in  our  Hearts^  to  give  the 

"  Light  of  the  Knowledge  of  the  Glory  of  God  in 

"  the  Face"  (or  inward  Appearance)    "  of  Jefus 

"  Chrift."     The  ApoRle  adds,    "  We  have  this 

*'  Treafure  in  earthen  Veflels,  (we  enjoy  it  now 

whilft    in   thefe  Bodies  of  Clay)  "  that  the  Excel- 

"  lency  of  the  Power  may  be  of  God,  and  not  of 

"  us." 

This  luminous  and  excellent  Power  operates 
upon  the  humble  thankful  Acceptor,  fo  as  to 
open  an  Underftanding  of  what  he  reads,  both 
inScriptureand  olMer  experimental  Writings,  often 
giving  him  to  feel  that  concerning.which  he  reads, 
and  rendering  it  of  improving  Effect  to  him. 
But  he  wh6  rejects  the  Means  can  never  attain 
the  End.  He  whorefufes  or  flies  from  the  Light 
of  Life,  when  it  offers  itfelf  to  him  by  Reproof 
and  Conviction,  not  believing  it  to  be  of  God, 
nor  receiving  it  as  fuch,  flops  its  Operation,  pre- 
vents itfrom  opening  itfelf  to  him,  and  enlarging 
in  him.  For  the  unbelieving  Heart  jJmts  up  its  ^^^t.xm. 
own  Way,  and  therefore  remains  infeniible  of  the  Mark  vi. 
internal  Power  of  the  Saviour.  5,  6- 

4.  What 


(       48       ) 

4-  What  Man  upon  Earth  can  fay,  he  has  not 
had  Convidions  ?  Or,  that  he  has  had  them  with- 
out any  Senfe  of  them?  Who  could  have  a  Senfe 
of  thenu  and  not  diftinguifh  ft  from  the  Efforts 
of  his  own  Reafon  ;  not  diftinguiih  the  Reprover 
from  the  Reproved  ?  Unf  elt  Convictions  are  Im- 
poiTibiiities.  In  what  Manner  is  the  Work  of 
Renovation  knovvn,  without  any  Freception  of  it 
in  its  Progrefs  ?  Did  the  Apoille  Paul  fo  patheti- 
cally defcribe  the  painful  States  he  had  travelled 
through,  and  the  oppofite  Powers  engaged  within 
him,  without  ever  having  a  certain  Senfe  of  them? 
Oris  the  Coolncis  of  his  Head,  and  the  Soundnefs 
of  his  Judgment  now  to  be  arraigned,  and  are  his 
Chrillian  Experiences  to  be  treated,  only  as  the 
liTues  of  an  enthuiiaftic  or  diftempered  Fancy  ? 

How  could  any  witnefs  Repentance  imto  Life^ 
RemiJ/wj  of  Sins,  and  the  Times  of  Refrefhing  from 
the  Prefence  of  the  Lord,  without  an  inward 
Senfe  of  them  ?  Were  all  the  Cries,  the  Pantings 
and  Thirflings  after  the  Divine  Prefence,  uttered 
by  the  facred  Writers  without  a  Senfe  of  that 
Want ;  and  were  all  their  triumphant  Rejoicings 
in  the  Conlolation  of  his  Prefence,  expreifed  un- 
der a  total  Infenfihiliiy  of  it  ?  Were  the  kindly 
Fruits  of  the  Spirit,  and  the  Comforts  of  the 
Holy  Ghoft  iinfelt  by  thofe  who  enjoyed  them  ? 
Who  can  aiHim  thefe  Abfurditics  ?  Where  can 
fuch  blind  Leaders  bring  their  blind  Followers  to  ? 
Thofe  w^ho  turn  their  Backs  on  the  Light,  mufl 
walk  in  Darknefs.  It  is  the  fole  Property  of  the 
Spirit  of  Chrift,  the  Light  of  Men,  to  make 
true  Diicoveries  to  the  Mind,  both  rcfpecling 
itfelf,  and  every  Thing  elfe  that  concerns  it. 
Hence  he  is  rightly  filled  the  Sun  of  Righteoufnefs  ; 
the  fame  Thing  to  the  Soul  of  Man,  that  the 
Sun  in  the  Firmament  is  to  his  Body.     The  one 

is 


(      49      ) 

IS  the  Light  without,    the  other  the  Light  ivithin ; 
and  therefore  is  properly  fo  denominated. 

5.  It  is  the  unbeheving  unrenewed  Man,  un- 
acquainted with  the  eff'eclual  Operation  of  this 
Heavenly  Principle,  that  unwittingly  rejeds  and 
difparages  it,  and  thereby  contributes  to  keep 
both  himfelt  and  others  in  Blindne(s  concerning 
it,  and  Prejudice  againft  it.  "  The  natural  Man,'"'  j  ^oii  ii. 
faith  the  Apoflle,  "  receiveth  not  the  Things  of  14. 
"  the  Spirit  of  God,  for  they  are  Fooliflinefs  unto 
"  him,  neither  can  he  know  them,  becaufe  they 
^'  are  fpiritualiy  difcerned." 

What!  faith 'the  mighty  Man  of  Reafon,  muft 
I  put  out  my  Eyes  in  order  to  fee?  Muft  I  lay 
aiide  and  renounce  my  Reafon,  to  obtain  a  better 
Underflanding?  It  is  impofiible,  abfurd,  and  pre- 
pofterous.  Very  true;  and  it  is  equally  true, 
that  no  fuch  Abfurdity  is  required.  It  is  neither 
right  Reafon,  nor  the  proper  Ufe  of  Man's  Rea- 
fon, that  is  objecled  to  and  advifed  againft.  For 
right  Reafon  is  Truth,  and  is  ever  correfpondent 
with  the  inward  Motions  of  the  Spirit  of  Truth  ; 
and  Man's  rational  Faculty  is  v/hat  renders  him 
capable  of  receiving  Divine  Influence  and  In- 
flruclion,  without  which  it  is  impcfllble  to  conceive 
he  could  be  a  fit  Subject  for  it;  and  was  his 
Reafon  in  fuch  a  perfect  State  as  to  merit  the 
Name  of  right  Reafon,  he  would  not  ftand  in  fuch 
abfolute  Need  of  it.  But  it  evidently  appears, 
from  the  various  BiafTes  and  PrcpofUfTions  Men 
are  generally  under,  the  Weaknefs  and  Mutability 
of  their  Underiiandings,  and  the  innumerable  and 
irreconcilable  Differences  amor.gff  them,  efpecially 
the  learned  and  leading  Part  of  Mankind,  that 
human  Reafon  is  far  from  being  always  agreeable 
to  right  Reafon,  which  is  unchangeably  true. 
What  is  cautioned  againft  therefore,  is  thefetting 
up  human  Reafon  ab©ve  its  due  Place  in  Religion, 

making 


{      50      ) 

making  it  the  Leader  inftead  of  the  Follower  of 
Revelation,  the  Teacher  inftead  ot  the  Learner; 
and  eliceming  it  vefted  with  a  kind  of  Self-juffici- 
e?icy^  independent  of  the  Diredion  and  Help  of 
God's  Holy  Spirit. 

We  are  not  required  to  lay  aftde  our  Under- 
ftandings,  either  in  order  to,  or  under  the  In- 
fluences of  the  Spirit;  but,  as  prudent  and  docile 
Scholars,  to  fuLmic  them  to  the  neceflary  Inftruc- 
tion  and  Inoprovement  of  that  infallible  Mailer 
of  Infinite  Wildom  and  Knowledge,  who  is  the 
■^  univei  fal  Teacher  of  his  People ;  that  we  may 
I  Cor. XIV.  [)g  enabled  rightly  to  obey  and  worihip  han  with 
the  Spirit,  and  with  the  Under  ft  anding  alfo.  The 
Spirit  of  God,  and  a  right  Uuderftanding  muft 
intailibly  concur. 

As  the  Light  of  the  Sun  is  fo  agreeably  dif- 
penfed  by  the  Sovereign  Wifdom,  that  it  doth 
not  put  out  or  blind  Men's  Eyes,  but  ajjijls  to  the 
proper  life  of  them ;  fp  the  Divine  Illumination  and 
Influence  is  adminiilred  by  the  fame  Wifdom,  in 
fuch  due  Degrees,  that  it  neither  banifhes  Man's 
Reafon,  nor  deprives  it  of  its  Utility,  but  reftores 
it  to  its  full  and  proper  Life  in  Religion,  by  dif- 
pelling  the  Fogs  of  Prejudice  and  Paflion,  giving 
it  a  clear  Seiife  of  Duty,  and  furniiliing  Ability 
to  perform  it.  The  Holy  Men  of  God  were  not 
I  Pet.  i.  deprived  of  their  Underliandings,  when  they  [poke 
^^'  and  wrote  as  they  were   moved  by    the  Holy  Ghojl^ 

but  found  them  illuminated  and  highly  improved 
by  it.  They  were  not  ufed  by  the  Spirit  as  fenfe- 
lefs  Machines,  nor  remained  as  Vegetables,  im per- 
ceptive of  the  V-rtue  ariiing  in,  and  enlarging 
them.  Their  Faculties  were  brightened,  and 
raifed   to   an   higher  Pitch   of  Ufefulnefs,    than 

could 


*  Ifa,   liv.    13.    Jer.  xxxi.  34.     John  vi.  45.     Heb.  viii.  10, 
II.  and  X.  16. 


{       51       ) 

could  ever  have  been  reached  by  them  whilfl  un- 
afliiled  by  the  Power  of  Divine  Grace.  With 
good  Reaion  therefore,  hath  one  of  the  infpired 
Writers  given  this  neceffary  Exhortation,  '^  Truft  Prov.  iii. 
"  in  the  Lord  with  all  thine  Heart,  and  lean  not  ^• 
''  unto  thine  own  Underftanding."  And  he  fur- 
ther faith,  "  He  that  trufteth  in  his  own  Heart,  ^^'^.'..    ^ 

cc    -        -n      1  i»  xxviii.  20. 

"  IS  a  Fool. 


CHAP.     VII. 

I.  Whence  true  Religion  arifeth,  2.  Hoiv 
God  is  to  be  knouun  according  to  the  Neiv 
Covenant,  Of  ivhom  the  Body  or  Church 
of  Chrift  is  compofed^  and  the  Lije  it  enjoys^ 
3.  Whence  this  Life  is  recei'ued,  4.  That 
nvhich  brings  forth  the  Nezu- birth  mujl 
maintain  it.  5.  True  Religion  alzvays 
effent tally  the  fa?ne.  Exterior  Infitutions 
Qnly  fuper-additions  to  lead  the  Darhied  and 
Degenerate  toivards  it.  6.  Man  has  no 
Fretenfion  to  Merits  but  through  Faithful- 
nefs^  is  gracioufly  allou^ed  a  filial  Claim. 
7.  The  Nature  of  God's  Coveiiants  ivitb 
Man. 

1.  TVJOTWITHSTANDING  too  many  arc 
J^^  taught  to  imagine  Importance  and  hlii- 
cacy,  in  Mode,  Ceremony,  Sign  and  Shadow,  the 
Mint,  Anile  and  Cummin  of  the  lega)  Difpenfa- 
tion  ,  yet  it  is  certain,  that  "  in  Jelus  Chrift,  Gal.  v.  6. 
*•  neither  Circumciiion  availeth  any  thing,  nor 
*'  Uncircumcifion,  but  Faith  which  worketh  by 
"  Love."  Neither  the  Practice,  nor  Dilufe  of 
Forms  and  Rituals,   are  of  any  Avaiiance   with 

God. 


(  52  ) 

Cod*  ^  But  the  firft  may  more  than  unprofitably 
bufy  their  Pradifers,  if  thev  are  fo  dangeroufly 
deceived,  as  to  place  Confidence  either  in  their 
own  Performances,  or  thole  of  their  Leaders.  The 
lleligioa  of  the  true  Chriftian  confiiieth  not  in 
Form,  but  Subilance,  and^  arifeth  not  from  the 
Activity  of  human  Reafon,  Imagination,  or 
Opinion,  but  from  an  Heart-felt  Senfation  of 
Divine  Love  in  the  Light  of  Lile.  Its  Found- 
ation is  no  lefs  than  the  immediate  Adminiflration 
of  God's  Holy   Spirit  to    the  Spirit  of  Man.     This 

Amosiv.  ihevt's    unto   Man   what   his  Thoughts  are,    what 

^3-  himfelf,  and  what  the  Lord  is,  fo  far  as  properly 

concerns  him.     It  opens  the  Underflanding,  and 

Jer.x.23.  directs  the  Duty  of  the  Obedient;  "for  the 
"  Way  of  Man  is  not  in  himjelf\  it  is  not  in 
"  Man  that  walketh  to  dired  his  Steps.'*  It  is 
the  Light  of  the  Lamb  which  fheweth  the  Way  of 
Salvation  ;  the  one  great  Light  appointed  to  rule  the 
DayorfpiritualDilpePifationof  Chriltianify  ;where- 

Rev.xxi.  ]j^  f-jjQ  Nations  of  them  which  are  faved  muft  walk, 
2.  Men  in  their  natural  State  may,  by  Read- 
ing and  Study,  collect  Abundance  of  Notions 
concerning  the  Supreme  Being;  but  as  Light 
difcovers  all  Things,  yet  cannot  be  really  known 
but  by  its  own   Apperance  ;    fo  God  ;    who,  in 

jJohn:.5.  ^.j^^  j-j^^f^  perfect  and  fuperlative  Senle,  is  Light, 
can  only  be  truly  kwown  by  his  own  immediate 
Manifellation.       What    is    ordinarily    called    the 

John  xvii.  Knowledge  of  God,  is    but    a  Series  of  Appre- 

3-  heniions  concerning  his  Eilence,  his   Attributes, 

and  his  Providence  ;  bat  what  our  Saviour  called 
fo,  is  the  real  experimental  Sen-e  ot  his  Life. 
"  This  is  Life  eternal,  that  they  might  know  thee 
"  the  only  true  God,  and  Jefus  Chrill  whom  ' 
"  thou  halt  lent."  Truly  to  know  him,  is  to 
participate  of  the  quickning  Senfe  of  his  Life, 
through  the  communicated  Influence  of  his  eter- 
nal 


(      53      ) 

iial  Spirit.  Thus  to  know  him,  is  to  partake  of 
the  New  Covenant^  or  true  Gofpel  Dljpenfatmiy 
for  therein  it  is  declared,  "  They  fhall  alt  know 'i^^-'^^^'^^^ 
**  7ne  from  the  leaft  of  them  to  the  greateft  of^"^* 
"  them."  Acordingly  the  living  Chrillian  has 
a  certain  Senfe  of  Divine  Life  in  his  own  Breaft, 
which  affords  him  Inftruclion,  Strength  and 
Comfort,  in  fuch  a  manner,  as  he  waits  in  Faich- 
fulnefs  upon  it,  that  he  is  under  no  abfoiute 
Neceffity  to  lean  upon  the  Teachings  of  other 
Men ;  yet  when  they  come  in  a  degree  of  the 
fame  Life,  he  accepts  them  as  initrumentally 
from  God. 

This  Life  of  God  in  Chrift  is  the  very  Soul  of 
Chriftianity  ;  without  which  the  beft  Forms  and 
higheft  Profeffions  are  but  as  Members  of  a  dead 
Body,  unavailable  and  unacceptable.  "  He  that  i  John v, 
"  hath  the  Son  hath  Life^  and  he  that  hath  not  ^^' 
"  the  Son  of  Gbd  hath  not  Life:'     "  Becaufe  I  Jo^n  xWs 
"  live,"  faith  he,  "  ye   Ihall  live  alfo.     At  that  '^*  ^""^ 
^'  Day^  ye  fhall  know^  that  I  am  ih   my   Father, 
*'  2iTid  you  in  me^  and  /  in  you:*     It  is  becaufe  he 
lives  in,    and  communicates  of  his  Life  to   his 
fpiritual  Followers,    that   they    live    alfo.      Of 
thefe  the   true    Church,    the   adopted   Body  of 
Chrift   under     all    Denominations   is   compofed. 
Thefe  alone  are  his  peculiar  Heritage,   or  Clergy. 
This  Ecclefiaftical    Body   of    Chrift,   is  a  living 
Body,  rendered   fuch  by  the   Infpiration   of  his 
Life.     He  is  the  Life    common    to  all  his   truecoLiiL^j 
Members.     By  his  vital  Influence   he  communi- 
cates a  living  Senfe  of  Truth  to  them^  inclines 
them  to  himfelf,  and  infpires  them  both  with  the 
Defire  and    Power   of  Obedience,    and  as  they 
advance   in  Faithfulnefs,  he  favours   them  with 
increafing  Tailes  of  Divine  Grace  and  Love,  the 
Savour  of  the  Holy  Unclion,  and  the  indwelling 
Virtue  and    Glory    of    his   Heavenly   Prelence, 

H  "  There 


(      54      ) 

»ph.iv.4.  "  There  Is  one  Body,  and  one  Spirit."  Was 
there  not  one  and  the  fame  Spirit  throughout 
the  whole  Church,  it  could  not  be  one  Body,  nor 

Trla  26  ^  living  Body.  "  Non  poteft  vivere  corpus  Chrifti 
'  "  niji  de  fpiritu  Chrtfti^^  faith  Augujtine ;  The 
Body  of  Chrifl  cannot  live  but  by  the  Spirit  of  Chrifl. 
He  who  partakes  not  of  the  fame  Spirit  with  the 
Head,  is  no  true  Member  of  the  Body.  His 
fpiritual  Influence  is  the  precious  Blood,  or  Spring 
^of  Life  which  renders  all  his  Members  living, 
and  what  gives  Life  gives  a  Senfe  of  that  Life ; 
but   though    their    Life    is  moji  furely   known   to 

Gol.  iii.3.  themfelves^  it  is  hid  with  Chrijl  in  God^  from  the 
Kaowledge  of  thofe  who  remain  unquickned  by 
it  ;  and  hence  arifeth  all  their  Oppolition  to  it. 

3.  We  are  all  by  Nature  Strangers  to  this 
Divine  Life,  and  we  cannot  by  any  Means  ob- 
tain it  for  ourfelves.  It  is  not  of  Man's  Acquire- 
ment, but  God's  Communication  ;  and  as  far 
out  of  the  Reach  of  the  molt  Learned,  as  of  the 
moft  Illiterate.  It  is  hid  from  the  Wife  and 
Prudent  (in  their  own  Eyes)  and  revealed  to 
thofe  who  are  as  Babes  (to  the  World's  Wifdom.) 
It  is  not  the  high  Learned,  but  the  Humble  that 
God  teaches,  and  the  Meek  that  he  guides  in  the 
Paths  of  lYuth  and  Judgment.  Every  one's 
Eye  therefore  ought  to  be  humbly  to  God  alone, 
and  not  to  be  fixed  upon  the  Wife,  the  Scribe, 
the  Difputer  of  this  World  ;  for  God  hath^  f)y 
the  powerful  Simplicity  and  Purity  of  his  Goipel 

I  Coi.  i.    Difpenfation,    made    fooUfh    the    IVifdom    of  this 

*®*  World,     Yet  fo  fond  is  the   World    of  its    own 

Wifdom^  that  it  has  in  great  Meafure  detruded 
the  Crofs  of  Chrift,  and  true  fpiritual  Religion, 
and  ere6ted  and  fupported  this  Idol  in  its  Room. 
After  this  Image  the  World  has  wondered,  and 
indeed  it  hath  been  a  Means  wonderfully  to 
blind,    enfnare    and    deceive    its    Worfhippers, 

whflfe 


(      55      ) 

whofe   Faith  (lands  in  the    Wifdom  of  Men^  and  iCor.ii.5. 
not   in  the  Power   of   God^    and  is  therefore    the 
Reverfeof  the  Faith  of  the  Gofpel. 

4.  From  a  due  C'tfidrration  of  the  debaied 
and  corrupt  State  of  Mankind,  fince  the  Fall, 
and  of  the  great  and  g'od  Lnd  of  their  Creation, 
it  mufl  evidently  appear,  that  Regeneration 
hath  ever  been  the  one  ]  hing  needful  \  a  Work 
efTential    for    all    to   experience.      And    as    the 

*Birth  of  the  Spirit  cannot  be  brought  forth  by 
any  thing  but  the  Spirit,  fo  it  mu(t  alfo  be  pre- 
ferved  in  its  Growth  and  Accomplifliment  by 
the  Spirit.  Hence  the  abiding,  or  indwelling 
of  the  Spirit,  remains  to  be  of  abfolute  NeceiTity 
to  the  Regenerate,  that  as  their  Souls  are 
quickned  into  the  Divine  Life  by  it,  they  may 
continue  to  live,  move,  and  have  their  Being 
as  ChrilHans  therein,  and  be  fuftained  in  a  fpiri* 
tual  Union,  and  bleffed  Communion  with  their 
Maker. 

5.  The  EfTentiality  of  true  Religion  hath 
ever  been  the  iame,  primarily  confifting  in  the 
Life  of  God  being  railed  up,  and  the  Love  of 
God  fhed  abroad  in  the  Heart,  operating  therein 
to  its  Renovation,  and  to  every  virtuous  and 
benevolent  End.  Whatever  of  Externals  or 
Ceremonials  have,  at  fundry  Times,  been  fuper- 
added  by  Divine  Direction  or  Command,  were 
not  intended  to  alter,  or  unfettle  Men  from  due 
and  conftant  Attention  to  vital  fpiritual  Religion  ; 
but  when  they  were  become  greatly  degenerated 
from  it,  and  darkned  concerning  it,  the  merciful 
Creator  was  pleafed.  by  Means  fuited  to  their 
eftranged  and  carnal  Condition,  to  point  it  out 
to  them,  and  lead  them  by  Signs  and  Symbols 
towards  it.  Thus  the  Mojaic  Law  was  not 
meant  to  be  the  Whole  of  Religion  to  the 
Ifraelites^  or  to  fuperfede  the  internal  Religion  ^^^-  i"« 
of  Grace  \   but  only  to  be  as  a  Schoolmafler  to  ^^* 

bring 


(      56      ) 

bring  them  to  Chnjl  m  Spirit,  in  whom  a}l  is  iry 
eluded  and  fulfilled,  and  whofe  Prefence  was 
then  with  the  Faithful  araongft  them,  who  had 
fplritual  Communion  with  him ;  for,  according 
to  Scripture,  "  They  did  all  eat  the  fame  fpiritual 
*'  Meat,  and  did  all  drink  the  fame  fpiritual 
*'  Drink  ;  for  they  drank  of  that  fpiritual  Rock 
*'  that  followed  them  ;  and  that  Rock  was  ChriJiJ" 

It  is  a  vain  Thing  to  imagine,  that  Religion 
ever  wholly  confiiled  in  Mode  or  Form  "5  or  that 
the  All-perfed  Lord  at  any  Time  difpenfed  with, 
the  Subftance  for  the  Sake  of  the  Shadow ;  or 
ever  made  any  Alteration  therein,  by  diverlity 
of  Inftituticms,  from  arbitrary  Will  and  Plea? 
fure,  merely  to  exercife  his  Sovereignty,  as 
though  Power  was  a  darling  Attribute,  and 
more  regarded  by  him  than  Wifdom,  Rigli- 
teoufnefs,  and"  Goodnefs  ;  or  as  though  his 
Attributes  could  be  divided  in  him.  No  ;  he  is 
God  and  changeth  not.  His  Law  is  his  own 
Spirit  @f  eternal  Rectitude^  and  his  Retribution 
according  to  every  Man's  State  and  Works. 
The  different  Modificatio^is  that  have  appeared 
amongft  Men  in  Point  of  Religion,  have  been* 
occafioned  by  the  different  Alterations  in  the 
Conditions  of  Mankind.  The-  All-wife  God 
hath  direded  fome  for  a  Time,  in  Condefcenlion, 
for  the  good  End  above-mentioned ;  and  divers 
Combinations  of  Men  have  invented  and  enjoined 
Abundance  more,  according  to  their  own  carnal 
Mifapprehenlions  of  fpiritual  Things,  or  to  ad- 
vance their  own  linifler  Purpofes. 

Exterior  Forms  are  but  temporary  Matters, 
They  are  no  Effentials  of  true  Chriflianity.  The 
great  Author  of  it  reprefents  it  as  a  Well  of 
Water  in  Man  fpringing  up  into  everlqjling  Lije, 
It  radically  arifeth  from  a  living,  abiding,  in- 
creafing  Principle  in  Man,    of  a  Pure,  Spiritual 

and 


(      57      ) 

iind  Heavenly  Nature.  As  this  is  cordially 
embraced,  it  enlarges  in  the  Soul,  expels  the 
Works  and  Power  of  Darknefs,  and  produceth 
its  own  genuine  Fruits  of  Humility,  Self-denial, 
Patience,  Refignation  to  God,  and  Truft  rin 
him  alone,  Righteoufnefs,  HoHnefs,  Meekneis, 
Gentlenefs,  Temperance,  Goodnefs,  Brotherly- 
kindnefs,  Charity.  It  derives  its  Origin  from 
Heaven,  and  leads  to  Heaven.  It  carries  the 
Soul  out  of  all  Formalities  and  falfe  Refts,  up  to 
the  Supreme  Govod  himfelf.  It  breaks  down  all 
our  own  Seif-wilh  and  brings  into  perfeift .  Re- 
fignation  to  the  Divine  Will.  In  this  humbk: 
contrited  Frame,  and  no  other,  can  we  iincerely 
and  truly  fay,  Thy  Kingdom  come  I  Thy  Will  bt 
done!  For  whilft  our  VViils  ftand  in  Separation 
from  the  Will  of  God,  we  cannot  addrefs  him 
in  thefe  Terms  with  Propriety  ;  or  in  Spirit  and 
Truth. 

6.  The  Pride  of  Man  is  naturally  averfe  to 
this  abaled  and  broken  Situation.  It  knows  not 
how  to  lubmit  to  be,  or  to  think  itfelf,  nothing-^ 
though  it  is  worfe  than  nothing.  It  would  fain 
erecl  and  piume"  itfelf  upon  iome  Impoftance, 
fome  Eftimation,  or  deierving  of  its  own  ;  yet 
all  its  Pretences  to  Merit  ,  are  falfe  and  vain. 
M^n  being  nothing  as  luch,  but  what  God  has 
made  him,  and  poiTefling  nothing  but  what  he 
affords  him,  is  whoily  God's,  and  not  his  own, 
and  is  therefore  in  Duty  bound  to  walk  in  Obe- 
dience to  him,  every  Moment  of  his  Life,  which 
is  given  him  for  that  End.  And  feeing  Man 
has  fallen  fhort  ..of  his  Duty,  and  hath  finned 
againft  his  Sovereign  by  Difobedience,  it  is 
neither  in  his  Power,  by  any  thing  he  can  per- 
form, to  merit  Heaven,  nor  to  purchafe  Remif- 
iion  for  himfeif.  He  can  neither  undo  what  he 
has  mif^pne,  npr  render  to  his  Maker  an  Enqui- 

valent 


(       58       ) 

valent  for  the  Trefpaffes  he  hath  committed 
againft  him.  But  fuch  is  the  merciful  Goodnefs, 
and  Free  Grace  of  God  towards  his  helplefs 
Creatures,  that  he  offers  both  Forgivenefs  and 
Felicity  upon  the  moft  reafonable  Terms  of 
Repentance  and  Amendment.  To  the  Willing 
and  Obedient,  to  him  who  is  faithful  unto  Death, 
to  him  that  overcometh,  through  Divine  Affift- 
ance,  are  the  Promifes  of  eternal  Life.  Upon 
the  Foundation  of  thefe  free  and  voluntary  Offers 
of  the  Divine  Goodnefs,  and  Man's  Compliance< 
Rev.  xxii.  with  the  Conditions,  ftands  his  Title.  "  Bleffed 
-4'  "  are  they  that   do  his  Commandments^  that  they 

"  may  have  Right  to  the  Tree  of  Life,  and  may 
"  enter  in  through  the  Gates  into  the  City." 

7.  The  Laws  and  Requifitions  of  God  to 
Man  are  in  Scripture  often  ftiled  Covenants.  Not 
meaning  that  Man  has  perfonally  bound  himfelf, 
on  his  Part  to  perform  the  Conditions,  but  that 
he  is  really  in  Duty  as  deeply  obliged,  and  as 
firmly  bound  to  do  the  Will  of  his  Creator,  as 
if  he  had  voluntarily  bound  himfelf  in  the 
ftrongeft  Obligations  poffible.  The  Reafon  is, 
Man  ov/es  his  very  Being,  and  all  the  Good  he 
receives,  fpiritual  and  temporal,  to  his  Maker, 
to  whom  he  ilands  indebted  for  all,  and  who 
therefore  hath  an  unqueflionable  Right  to  claim 
all  Affedion,  Gratitude,  and  Obedience  from 
him  ;  and  more  efpecially  as  it  is  all  for  his  own 
everlafting  Advantage.  There  is  alfo  an  in- 
ternal fpiritual  Covenant^  a  Divine  Connedion^ 
which  the  Heart  of  Man  feels,  in  his  Faithful- 
nefs,  to  his  Creator :  The  Spirit  of  Life  in 
Chrift  Jefus,  which  fets  free  from  the  Bonds  of 
Sin  and  Death,  and  unites  the  Soul  to  its  Saviour 
in  the  powerful  Covenant  of  Divine  Love.  By 
this,  through  Faith,  it  becomes  engrafted  into 
Chrift  J  and   by  Obedience  it  remains   in  him  as 

a  Branch 


(      59      ) 

a  Branch  in  the  Vine;  or  is  incorporated  with 
him  as  its   Head;   for  '?  he  that  is  joined  unto  iCor.vi. 
"  the  Lord  ii  one  Spirit.";     Of  this  vital  Union  ^7- 
regenerate   Souls  have  a  certain   Senfe,    in   Pro- 
portion to    their    Progrefs.     "  Hereby   know  w^ijohniv, 
**  that  we  dwell  in   him,  and  he   in  us,  becaufe  ^^' 
"  he  hath   given  us   of  his   Spirit"—"  Hereby  ibid.  iiL 
"  we   know  that  he  abideth   in  us,  by   the  Spirit  *4- 
"  which  he  hath  given  us."     Hence  it  is  clear, 
that   the  Gift  of  the  Spirit  communicates    this 
Intelligence. 


CHAP     VIIL 

Religion  the  fame  both  to  the  Learned  and 
Unlearned— ^he  Holy  Spirit  requifite  to 
every  Man^  as  the  tiniverfal  Reformer. 
2.  It  ivasfuch  to  the  Ifraelites,  and  3.  The 
beji  Part  of  their  Divine  Legation.  4. 
Why  Statutes  of  an  outiuard  and  temporary 
Nature  ivere  added,  5.  They  are  taught 
to  look  through  them  to  Chrijly  of  %vhofe 
Spirit  they  partook,  6.  But  it  ivas  not 
difpenfed  to  them  in  that  Degree  of  Purity 
and  Splendor  vuith  ivhich  it  broke  forth  at 
the  Chri/iian  JEra,  7.  Hovl)  this  ivas 
ivitnejfed  to  by  the  Laiv,  8.  Hovu  by  the 
Prophets,  9.  The  Spirit  ivas  in  all  Ages 
adminiftred^  and  the  truly  Humble  favoured 
ijoith  its  indwelling, 

I.  REUGION 


(      6o      ) 

i.  T^ELIGION  here,  and  Salvation  hereafter/ 
^^  are  as  nauch  the  Concern  and  Duty  of  the 
Bliterate  and  Ignorant,  as  of  the  Wife  and  Learn- 
ed. And  as  thofe  are  by  mu>^h  the  greater 
Number,  religious  Duty  mufl  urfdoiibtedly  con- 
iift  in  fomething  equally  attainable  and  practicable 
by  all ;  for  God  is  no  Refpecler  of  Perfons.  It 
cannot  He  effentially  in  literal  Knowledge,  nor  in 
any  peculiar  Mode  of  Education  ;  for  thefe  aire 
the  Lot  of  few,  in  Comparifoq  of  the  whole  of 
Mankind.  Happinefs  being  the  End  of  Man'^ 
Creation,  and  the  univerfal  indifpenfable  Concern 
of  every  Man,  the  effedive  Means  of  Regenera- 
tion and  Salvation  mufi:  be  attainable  by  every 
Man.  Nothing  but  the  Omniprefent,  and  All- 
efre6(*ive  Spirit  of  God  can  be  this  Means  ;  for 
nothing  elfe  is  univerfal,  nor  any  way  adequate  to 
the  Work*  The  Spirit  of  God  therefore,  being 
necefl'ary  to  every  Man^  is  afforded  to  every 
Man,  by  him  who  with-holds  nothing  neceffary. 

This  Holy  operative  Spirit,  Solomon^  under  its 
Influence,  with  great  Propriety^  fliles  fVifdom, 
and  reprefents  it,  in  familiar  Language,  2S  calling 

frov.  i.  upon  Mankind,  to  turn  at  its  Reproofs^  with  a  Pro- 
mife,  to  pour  out  its  Spirit  unto  them.  He  alfa 
impleads  thofe  as  Fools  who  reject  or  flight  it^ 
Reproofs,  or  Convi6lions   in   their  Confciences  5 

Verf.  20,   |3y  which  he  fhews,  it  accompanies  them  even  in  the 

^^'  Streets  and^  Places   of  Concourfe.     Reco!^nting  the 

great  Works  of  this  Spirit  of  Wifdom,  he  elfe- 

Wifd.x.1.  where  telHfies,  '*  She  preferved  the  Hrft  foxmed 
*«  Father  of  the  World,  that  was  created  alone, 
*«  and  brought  him  out  of  his  Fall."  She  was  not 
only  his  Preferver  before  his  Fall,  but  his  Re- 
quickner  and  Reftorer  out  of  that  Deaths  he 
through  Tranfgrellion  fell  into  ;  and  feeing  the 
whole  rational  Progeny  of  -^^^772  are  naturally 
under  the  like  Neceffity  of  being  born  of  the 
>•        -    •  '  Spirit, 


(      6i       ) 

Spirit,  its  Adminiflration  is  oiFered  to  all,  in  due 
Degrees,  and  every  Individual  in  all  Ages,  who 
have  experienced  the  New-birth,  by  which  right 
Reformation  is  wrought,  have  known  it  to  be 
effected  by  the  Operation  of  the  Spirit.  This 
the  wife  Author  above-cited  witneiieth,  in  his 
Acknowledgment  to  Almighty  Goodnefs,  when 
he  faith,  "  Thy  Council  who  hath  known,  except  wifd.  ix. 
"  thou  give  Wl/dcm,  2ind  fend  thy  Holy  Spirit  from  ^1^  ^S- 
"  aho've  f  For  jo  the  Ways  of  them  who  lived  on 
"  the  Earth  were  reformed^  and  Men  were  taught 
*'  the  Things  that  are  pleafing  unto  thee,  and 
"  were  faved  through  Wifdom,** 

2.  Evident  Tokens  of  internal  Religion,  and 
the  immediate  Manifeftations  of  the  Spirit  for  that 
End,  appear  throughout  both  the  Old  Teliament 
and  the  New.  Before  the  Flood,  the  old  World 
was  favoured  with  the  Manifeilation  of  the  Holy- 
Spirit,  as  it  is  implied  Gen,  vi.  3.  '•  My  Spirit 
*'  fhall  not  always  ftrive  with,'*  or  rather  m^ 
"  Man.''  Forfo  Hebreans  fay  it  ought  to  be  ren- 
dered. And  indeed,  where  could  the  Spirit  fo 
properly  flrivc  as  in  the  Soul  of  Man,  where  the 
Seat  of  Corruption  is,  and  to  which  the  Suggef- 
tions  of  Evil  are  applied  ?  And  to  what  End 
ihould  it  itrive  with  them,  but  to  bring  them  to 
Repentance  and  Reformation,  and  to  become, 
through  their  Obedience,  the  Kingdom,  or  ruling 
Power  of  God  in  them. 

Renovation  of  Heart  by  the  Holy  Spirit,  and 
its  genuine  Fruits  of  Repentance  towards  God, 
Faith  in  him,  and  Obedience  to  him,  was  the 
principal  and  efTential  Part  of  Religion  alfo  among 
tht  I/raelites,  Deut.  xxx.  10.  Mofes  reprefents  the 
Conditions  on  the  Performance  of  which  they 
fliould  be  entitled  to  the  Promifes.  "  If  thou 
*'  (halt  hearken  unto  the  Voice  of  the  Lord  thy 
^*  God,    to  keep   his    Commandments  and   hri^ 

I  '*  bl:i:utr3. 


$3C. 


(       62       ) 

"  Statutes,  which  are  written  in  this  Book  of 
"  the  Law,  and  if  thou  turn  unto  the  Lord  thy 
"  God,  with  all  thine  Heart,  and  with  all  thy 
"  Soul.'*  Thefe  are  the  Terms  ;  firft,  that  they 
ihou'd  keep  the  Law ;  this  was  the  external  and 
legal  Part  ot  their  Duty,  Second,  that  theyjhould 
furn  their  ivhole  Hearts  and  Souls  to  God \  this  was 
the  internal  and  evangelical  Part.  He  leaveg 
them  not  here  in  a  State  of  Uncertainty,  but  pro^ 
ceeds  to  lliew  them  ro  v^^hat  their  in^^ard  Attention 
^'crfe.  II.  fhould  be  turned.  '*  For,'*  faith  he,  "  this  Concj.., 
"  mandment  which  I  command  thee  this  Day," 
(or  this  which  I  command  thee  to  turn  thine  Heart 
unto)  "  is  not  hidden  from  thee,  neither  is  it  far  off. 
*'  it  is  not  in  Heaven  that  thou  (houldll  fay,  who 
"  ihall  go  up  for  us  to  Heaven,  and  bring  it  unto 
"  us,  that  we  may  hear  it  and  do  it  ?  Neither  is  it 
"  beyond  the  Sea,  that  thou  jfhouldfl  fay,  who 
"  Ihall  go  over  the  Sea  for  us,  ?ind  bring  it  unto 
'•  us,  that  we  may  hear  it  and  do  it  ?  But  the  Word 
"  is  very  nigh  unto  thee,  in  thy  Mouth,  and  in  thy 
"  Heart,  that  thou  mayft  do  it."  The  Apofilc 
affumes  and  explains  this  Paffage,  Rem*  x.  6,  7,  8. 
'*  The  Righteoufnefs 'le^/.^/VZ?  zV(^F^///7  fpeaketh  on 
this  wife,  '•  Say  not  in  thine  Heart,  who  fliall 
"  afcend  into  Fleaven  ?  (that  is  to  bring  Chrijl 
"  dpv^-n  from  above.)  Or,  who  Ihall  defcend  into 
"  the  Deep  ?  (that  is  to  bring  up  Chrtfl  again 
"  from  the  Dead.)  But  what  faith  it  ?  The  H'erd  is 
"  nigh  thee,  even  in  thy  Mouth,  and  in  thy 
"  Heart.  That  is  the  Word  of  Faith  which  we- 
"  preachy 

By  this  Explanation  of  the  Apoflle  it  appears, 
ill:,  that,  belides  the  Law,  Mojes  then  preached 
to  Ifrael  the  fame  Words  of  Faith,  which  himftlf 
and  his  evangelical  Brethren  did.  2d,  That  this 
Word  is  Chrijl  in  Spirit,  calling  for  Attention  snd 
Obedience  in  the  Heart,  or  Confcience,  of  Man, 

in 


(       63       ) 

in  order  to  cfFj-cl  his  Reftoration  and  Salvation, 
^d,  Fhis  is  not  a  local,  or  temporary,  but  aa 
in  Adrd  Vificacion  ot  the  Saviour  of  Mankind,  by 
his  Spirit  in  the  Heart. 

The    Word  of  Faith  is    the    Word   of  Truth, 
the   Word  of  the  everlaliing  Gofpe! ;  and  not  a 
Compoficion   of  Letters.     The  Term  IVord,    like 
many  other  Words,  is  ufed   in  various  SenTes ;  as 
a  Speech  or  Sayfng,  an    Lngageoient,    a  Report, 
a  Command,  an  Exh  »rtativ)n,  an  Inliruolion.  &C. 
becnile  thele  are  co{n poled  of   Words.     And   as 
Men  ufe  to  convey  their  Senfe  to  one  another   by- 
Words,  fo   iiod   conveys   his  to   Men  by  Chrif^, 
who  is  peculiarly  and  emphatically  ililed  in  Scrip- 
ture, the   Word  of  God',    and  as  t!ie  Way   Men  john  i. 
receive  Words  from  the  Mouths  of  one  another  and 
is  by  hearing,  fo  the  Manner  by   which  the  Soul  ^^y^^^' 
rece  ves  internal    Inftruclion,  Reproof,  &c.  from 
the  Holy  Spirit,  is  metaphorically  called  Hearing,^ 
Thus   Faith,  which  h  the  Gift  of  God,  is  laid   to 
come  by  hearing,  and  hearing  by  the  IVordofGod.  ^^^"-  "• 
That  is,  I  apprehend,  the  internal   Senfe   itfelf   is 
opened  in  the  Soul,  as  well  as  Suhjeds  communi- 
cated, by  the  Spirit  of  Chnll. 

3.  Hence  we  fee,  the  Divine  Legation  to  the 
Jews^  conlifted  not  in  the  outward  v\ritten  La\7 
only.  Nor  were  they  kept  in  Ignorance  of  in- 
ward fpiritual  Religion,  or  of  a  future  State  of 
Rewards  and  Puniihrnents.  For,  if  fo,  to  what 
Purpofedid  Mofe!  prefs  the  Confiderati(Mi  of  their 
latter  End  upon  them,  with  fo  much  Fervency? 
*'  O  that  they  were  vife,  that  they  underdood  Deut. 
"  this,  that  they  would  confider  their  latfer  End\'*  ---ii-^;*- 
What  material  Confidera'ion  fhould  their  latter 
End,  or  Time  of  Death,  be  of,  to  fuch  as  know 
no  better  but  that  it  would  be  the  Period  of  their 
Exiiience?  Or,  why  fhould  he  co-nmand  their 
Attention   to   the  Hving  Word  of  Faith,  d^nfl  in 

the 


(      64      ) 

the  Heart,  as  well  as  to  the  written  Code  ?  He 
was  an  eminently  infpired  Prophet,  and  well  knew 
that  Salvation  is  by  Chr'ijl  alcne  ;  and  that  his  in- 
ward fpiritual  Law  is  as  preferable  to  the  exterior 
one,  as  the  Subilance  is  to  the  Shadow.  Obedi- 
ence to  the  outward  temporal  Law,  had  outward 
and  temporal  Promifes ;  but  Obedience  to  the 
inward  fpiritual  Law,  hath  Promifes  of  an  inter- 
nal and  eternal  Nature.  By  the  Works  of  the 
firft  DO  Man  could  be  jullified ;  but  by  the 
Operation  of  the  lad,  San<!itification  is  wrought, 
and  Salvation  experienced.  Mofes  was  a  Type 
of  Chrift,  and  the  temporal  Law  with  its  tern-, 
poral  Rev/ards,  a  Type  of  the  Law  of  the 
Spirit  of  Life  in  Chrift  Jefus,  and  its  eternal 
Kecompencc. 

^.  But  it  may  be  queried  ;  if  the  fpiritual  Law 
was  always  afforded,  what  Occafion  was  there  for 
the  Addition  of  temporal  Statutes  ?  Anfw.  The 
Ifraelites  by  living  under  Servitude  to  a  moft 
fuperftitious  and  idolatrous  People,  were  become 
prone  to  Superftition  and  Idolatry  themfelves. 
"  They  were  mingled  among  the  Heathen,"  faith 
the  Pfalmift,  "  and  learned  their  Works ;  and 
*'  they  ferved  their  Idols,  which  were  a  Snare  un- 
<*  to  them.''  Out  of  this  Idolatry  they  were  to  be 
brought,  and  by  their  Obedience  to  the  only  true 
God,  were  to  become  an  Example  to  the  Nations 
round  them,  to  influence  their  Return  likewife* 
Though  all  had  the  Word  nigh  in  tlie  Heart,  yet 
having  loft  the  right  Senlc  of  what  it  is,  the  Law 
was  added  hecaufe  of  their  T'ranfgreJJlon  and  Cor- 
ruption, till  the  coming  of  Chrift  in  the  Fkfh. 

Seeing  their  habitual  Attachment  to  the  Forms, 
and  Superftitions  of  Faganifm^  was  too  ftrong  to 
admit  of  their  being  wilHnglyand  clearly  brought 
out  of  them  at  once.  Divine  Wifdom  condelcend- 
ed  to  meet  them  in  the  State  thty  were  in,  and  to 

proceed 


(      65      ) 

proceed  gradually  with  them,  by  allowing  tliem 
fome  Forms  and  Ceremonies  like  to  thofc  they 
had  been  inured  to  ;  but  more  regular  and  figni- 
licant.  The  Supreme  Lord  of  the  Univerfe  hid 
obferves  to  them,  "  lam  the  Lord  thy  God  which  E::oc.  xx. 
"  have  brought  thee  out  of  the  Land  of  Egypt, 
"  out  of  the  Houfe  of  Bondage  ;''  and  then  com- 
mands, "  Thou  flialt  have  no  other  Gods  beiore 
"  me/*  Thus  he  draws  their  Attention  off  from 
the  Idols  of  the  Heathen,  and  places  it  v/holly 
upon  himfelF,  as  the  fole  Object  of  their  Adora- 
tion and  Obedience.  And  to  give  one  Inftance 
for  all,  as  the  Heathens,  whofe  Manners  (liey  had 
imbibed,  were  accuflomed  to  fwear  by  their  falfe 
Gods,  he  did  not  fee  fit  to  prohibit  all  folemn 
Oaths  at  once,  but  confined  them  to  fwear  by 
himfelf  alone,  exclufive  of  the  Pagan  Idols ;  not 
requiring  the  perfed  Practice  of  the  Chriftian  Pre- 
cept, Swear  not  at  all,  neither  by  Heaven,  r.or  by 
the  Earth,  nor  by  any  other  Oath,  of  them,  Vv-hiKl: 
not  in  a  Chriftian  btate,  nor  under  its  clear  Di(- 
penfation  ;  but  only  entring  them  into  the  Path 
appointed  for  them  towards  it,  and  to  prepare 
the  Way  for  its  Eilablifhmcnt.  Thus  he  made 
the  Law  a  temporary  Expedient,  to  bring  them 
gradually  towards  the  Praclice  of  that  perfect 
lleligion,  he  intended  in  due  Seafon  to  introduce, 
and  to  fet  up  in  its  Purity,  for  all  Men  to  come 
into,  and  to  walk  in. 

5.  In  the  mean  Time,  the  Sovereign  Wifdom 
was  pleafed  to  found  an  Alarm,  and  fet  up  ?.n 
Enfign  to  the  relf  of  Mankind,  nmongft  the 
Defcen dents  of  ^'rj^/.  He  VvTought  AVonders  for 
their  Deliverance  and  Support ;  and,  bciides  many 
excellent  moral  Precepts,  difpenfed  to  them  a 
Form  cf  Knoiuledge  and  of  the  Truth  in  the  Law ;  i"  ^m.  ii. 
fymbolicaily  denoting  the  Nature  and  Manner  of  '°' 
Redemption    and  Salvauon  through  his  Son,  by 

many 


(       66      ) 

many  fi.o^nificant  Types,  Alle?one«;,  and  Simiii- 
tudes,  accniiK^dated  lo  the  religious  Modes,  and' 
Apprehenfions  they  had  efpoufed;  which,  though 
Semblances  of  a  dirlani  becaufe  of  an  exteriv)r 
Kind,  vet  were  intended,  afKi  wifely  adapted  to 
Gal.  111.  be  to  the  rupeiftitioufly  dilpofed,  as  a  SchoolmafJer 
^^'  to   lead  t!iem    ^raduifly    to  ChriR  :    That  n,  to 

the  Knowledge  of  chiilt,  then  to  come  outwardly 
as  a  piopitiatory  Sac»i{ice  for  the    Sins  of   Man- 
kind, and  alio  ro  the  Knowledge  of  Chrift  within, 
the   tii^pe  o^  Glory,  a.-   the  acfual  Sandlifier  and 
iCor.x.2.  Saviour  of  M  n.     For  though   they  were  all  bap- 
tized unto  M  )fes  in  the  Coudy  or  dipped   into  his 
exterior  Difpenfacion   as   under    a    Veil  \    yet    the' 
Spiiitualiy-ininded  amongii  ihem,  were  enabled  to 
penetrate  through  the  Vci!  to  the  internal  Reality, 
I  Cor.  X.    and  "  did,"  as  before  obl'ervcd,  ''  all  eat  the  fame 
5. 3- 4-      '^  Ipiritual  Meat,    and    did    all    drink    the    fame 
"  fpiriiual  Drink  ;   for  they  drank  of  that  ipiritttal' 
*'  Rock  that  followed    them,  and    that  Rock  %vai 
*'  Cbrijir 

Still  further  to  alTift  them,  Divine  Goodnefs,  at 
Times,  infpired  divers  of  the  molt  regenerate, 
and  moll  devoted  of  both  Sexes  with  the  Spirit 
of  Prophecy,  and  engaged  them  to  preach  the 
Neceffity  of  Righteoulhefs  and  Holinefs  to  them, 
and  to  direct  their  View,  through  the  Fi.^ures  and 
outward  Similitudes  of  the  ceremonial  Law,  to 
the  Truth  (ignilicd  by  them,  and  plainly  to  in- 
ftrucl  them  in,  aiid  exhort  them  to  inAafd  and 
fpiritual  Religion  ;  which  was  the  ultimate  Intent 
of  the  Mofaic,  "tind  every  other  Difpenfation  of 
God  to  Mankind.  For  the  Rituals  of  the  Law 
were  not  initituted  to  juperfede,  b\M  to  ferve^  as 
an  Index  to  the  Livv  of  iht  Spirit  of  Life  in 
Chria  Jdus. 

i  do  not  apprehend,  that  the  Pvlyflery  of  God- 
linefs,  and  its  iaiernal  Liie  and  Virtue,  was  ever 

intended 


(      67      ) 

intended  by  Divine  Wifdom  to  be  concealed  from 
Mankind;  but  was  always  held  forth,  though 
fometiraes  obfcurely  under  typical  Form^,  on 
Account  of  the  Numbers  of  degenerate  Minds, 
who  were  too  much  prepofTcjOTed  and  darkned,  to 
behold  the  Splendor  of  the  Gofpel  in  irs  clear 
Manifeftation.  For,  throui^hout  all  Geneiations, 
to  as  many  as  rightly  received  ChrijfK  he  gave 
Power  to  become  the  Sons  of  God \  vet  the  fpiiitua^  John  1.12* 
powerful  Gofpel  of  our  Lord,  was  not  fo  publick- 
ly  promulgated,  without  fome  Kind  of  ceremo- 
nial Shadows,  till  the  full  Diiplay  of  the  Chriftian 
Difpenfation,  at  the  Time  of  the  Jewifh  Feail  of 
Fentecoft^  when  the  Difciples,  waiting  together  in 
Obedience  to  the  Command  of  Chrilf,  were 
according  to  his  Promife,  baptized  with  his  one 
true  permanent  Baptifm  ;  that  of  the  Holy  Ghoft, 
which  fulfils  and  fuperfedes  all  other  Baptifins, 
and  remains  the  (landing  Ordinance  of  God  to 
his  Church  for  ever.  Then  by  Revelation  was 
the  Myflery  confpicuoufly  and  powerfully  dif- 
clofed,  "  which,"  faith  the  ApolUe,  "  in  other  Eph.  'in. 
^^  zVges  was  not  made  knoAU  unto  the  Sons  of  5- <5' 
'^  Men,  as"  (or  in  the  fame  degree)  "  it  is  now 
"  revealed  unto  his  Holy  Apoftles  and  Prophets, 
"  by  the  Spirit;  that  the  G^«//Wfhould  be  Felow- 
"  heirs,  and  0/  the  fame  Body,  and  Partakers  of 
"  his  Promife  in  Chrif  by  the  Gofpel'* — "  For  now  rorj.  jjk 
^*  the  Righteoufnefs  of  God  without  the  Law,  is  it- 
*•  manifefted,  being  witneffed  by  the  Law  and 
«  the  Prophets." 

7.  The  Law  witneffed  to  the  Gofpel,  ift,  by 
its  various  Offerings  and  Sacrifices,  pcnnting  out, 
and  keeping  in  Remembrance,  that  the  Mtffiah 
fliould  come  in  the  Flefh,  in  order  "  to  put  away  Heb.  W. 
"  Sin  by  the  Sacrifice  of  himfelf."  This  was  the  ^^' 
real  Ufe  of  the  Sin  and  Trefp^fs-offerings  ;  for, 
«  It   is  not  poffible,    that    the  Blood  of    Bulls  ^''^d- ^' 4- 

and 


Hcb.x.i4. 


Tit 


(       68       ) 

*'  and  Goats  (Iiould  take  away  Sins."  No  ;  they 
had  Reference  to  the  precious  Blood  of  Chrifl^ 
both  corporeal  and  fpii  itual,  who  "  by  one  Offer- 
''  ing  hath  perfecled  for  ever  them  that  are  fandli- 
"  lied,'*  thereby  putting  a  final  Period  to  the  legal 
Sacrifices.  2d.  The  Law  witnelTed  to  the  Gofpel, 
by  its  divers  Sprinklings,  Wafhings,  and  Purifica- 
tions, which  had  no  more  Efficacy  towards  the 
Removal  of  Sin  and  Guilr,  than  the  Blood  of 
Biiils  and  Goats  ;  but  muft  be  underfiood  to  de- 
note the  Neceffity  of  real  Holinefs,  and  to  fignify 
the  fpiritual  Adminlftration  of  Chriil,  who  ^^1;^ 
hiiiijelf  for  us^  that  he  might  redeem  us^  (not  only 
from  Guilt  and  Condemnation)  but  aifo  from  all 
hiiquhy^  the  Caufe  of  them,  and  purify  unto  him- 
jelf  a  peculiar  (or  fandified)  People',  zealous  of 
Tbid  i''  c?^'^^^  V/orks,  This  he  do:h  by  the  wafJnng  of  Re- 
5.  gemratkn^  and  the  renewing  of  the  Holy  Ghoji, 

8.  The  Prophets  witnefTed  to  the  Gofpel,  ift. 
by  their  prediclive  Declarations  concerning  the 
Coming,  Sufferings,  and  Offices  of  the  Meffiah. 
2d.  By  inifrucling  the  People  in  the  Neceffity  of 
internal,  eflential,  effeclual  Religion,  in  Preference 
to  the  written  Law,  even  during  the  Time  that 
itood  in  Force,  as  that  weightier  Part  and  fuperior 
Duty,  which  ever  neceiTarily  remains  throughout 
all  Generations. 

Samuel {^xth^  '^  To  obey  is  better  than  Sacrifice.'* 
Ho/ea^  ''  I  defired  Mercy,  and  not  Sacrifice,*'  (or 
not  i  n  Comparifon  with  it)  "•  and  the  lOiowledge  of 
"  God  more  than  Burnt-offcrings.''  David  acknow- 
Vil.W.iO,  redgcs  to  the  Lord,  "  Thou  defired  not  Sacrifice, 
^7-  '-  elfe  would  I  give  it :    Thou  delighteil  not  ill 

"  Burnt-offering.  The  Sacrifices  of  God  are  a 
"  broken  Spirit :  A  broken  and  a  contrite  Heart, 
'*  O  God,  thou  wilt  not  defpife."  In  his  pathetic 
Addrefs  to  the  Almighty,  Verf.  6.  he  faith, 
'•  Thou  defireft  Truth  in  the  inward  Parts  j"  and 

Verf. 


1  bam.  XV. 
lloi.  VI. 6. 


(      69      ) 

Verf.  lo.  lie  prays,  ^*  Create  in  me  a  clean  Heart, 
'•  and  renew  a  right  Spirit    within   me."     Micah 
queries,  '•'-  Will  the  Lord  be  pleafed  with  Thou-  Micah  vL 
"  fands  of  Rams,  or  with  ten  Thoufands  of  Rivers  7.  8. 
*'  of  Oil?    Shall   I   give    my  Firft-born    for   my 
"  Tranfgieffion,  the  Fruit  of  my  Body,  for  the 
''  S'.n  of  my  Soul  ?'*    And  then  anfwers  ;  "  He 
•'  hath  file  wed  thee,  O  Mao,  what  is  Good  ;  and 
''  what  doth  the  Lord  require  of  thee,    but  to 
"  do  jujlly,    to   love    Mercy    and  to    walk    humbly  De«t.  x* 
*'  with  thy  Godf    Mofes  exhorteth  the  Children  ^^* 
of  Ifrael^  to   circumcife  the  Forefiin  of  their  Hearty 
and  told  them,    "  The  Lord   thy   God  will  cir-  ibid.  xxx. 
"  cumcife  thine  Hearty  and  the  Heart  of  thy  Seed,  ^* 
"  to  love  the  Lord  thy  God  with  all  thine  Heart, 
"  and  with  all  thy  Soul."'     Here  he  fhewed  them, 
though  they  had  received   the  Sign  of  Circumcifion^  Rom.  iv. 
the  Reality  mod  required  was  that  of  tlye  Heart  ^^' 
in  the  Spirit ;  which  is  the  Work  of  Regenera- 
tion, the  Chriftian  Circumcifion    of  the  Apoftle, 
\vho  alTerts,  "  He  is  not  a  Jew  v/ho  is  one  out-  i^id.  ii. 
^'  wardly,  neither  is  that  Circumcifion  which  is  of  ^^' ^^* 
"  the  Flefh,  but  he  is  a  y^^^;  who  is  one  inwardly, 
"  and  Circumciiion  is  that    of  the  Heart,  in  the 
*'  Spirit^  and  not  in  the  Letter*^     He  alfo  obferves 
to  the  Colojfans^  that  in  Chrift  they   were  circum-  Col.ii.it, 
cited  "  with  the  Circumciiion  made  without  Hands ^ 
'•  in  putting  of  the  Body  of  the  Si?js  of  th^  Flefh^ 
"  by  the  Circumcifun  of  Chrift y 

That  the  NeceiliLy  of  the  Knowledge  and  Love 
of  G  d,  and  or  a  Change  from   Sin  to  Holinefs^ 
by  the  internal  Circutncifion  of  the  Spirit,  was 
both  taught    and  prefied  upon  the  Jews^  as  that 
without  v/hich  the  Oblervaiice  of  the  Law  would 
little  avail  them  ;  nay,  the  Prophet  Ijaiah  plainly  ^a.  i.  n. 
fliews,  that  the  latter  without  the  former,  rendered  to  19.  and. 
the   Practice    of  it,    though   divinely    infiituted,  ^;*^^Pi^^^' 
abominable  evea  to  its  Inftitutor. 

Iv  9,  Regene- 


{       70       ) 

p.  Regeneration,   or  the  Circumcifion  of  the 

Heart  in  the  Spirit,  being  always  required,  the 

Spirit  by  which  alone  it  is  wrought,  muft  have 

been  always  difpenfed  to  Mankind  for  that  End. 

This  is  the  gracious  Gift  of  the  Father  Almighty, 

through  the  Redeemer,    to  whom  the  Pfalmift 

Pfal.         faith,  "  Thou  haft  afcended  on  high  ;  thou  baft 

ixviii.iS.  cc  led  Captivity  captive  ;  thou  haft  received  Gifts 

"  for  Men  ;    yea    for   the  Rebellious    alfo ;    that 

*'  the  Lord  God  might  dwell  among  themP     This 

was  the  bleffed  Experience  of  thofe  that  humbled 

Ifa.  Ivii.    themfelves  under  his  mighty  Hand.     "  For  thus 

^5-        ^   <«  faith  the  high  and   lofty  One  that  inhabiteth 

"  Eternity,    whofe  Name  is  Holy,  I  dwell  in  the 

«'  high  and   Holy  Place,   with  him  alfo  that  is 

*'  oi  a  contrite  and  humble  Spirit,    to  revive  the 

"  Spirit  of  the  Humble,  and  to  revive  fhe  Heart 

♦'  of  the  contrite  Ones." 


CHAP.    IX. 

I .  The  Mofaic  Lanjo  a  neiv  Form  of  Theo- 
cracy, therefore  introduced  by  miraculous 
Appearances.  The  Abolition  of  the  Laiv^ 
and  the  fet ting  up  of  the  Gofpel  in  its  genuine 
Purity^  ivas  neeej/drily  attended  ivith  equal 
Bemonftration  of  the  like  ^wonderful  Poivers. 
2.  All  the  primitive  Mini/lers  had  the 
Spirit^  but  their  Gifts  nvere  different. 
All  ivere  not  Workers  of  Miracles^  there- 
fore thefe  ivere  extra  Poivers^  not  effential 
to  an  infpired  Miniftry.  Infpiration  alivays 
requiftte   to    true    Minifry  ;    but    Miracles 

not 


(      71       ) 

not,  3  and  4.  Miracles  ivere  temporary 
San^ions  requifite  to  the  Aboktion  of  the 
La-iv^  and  Injiitution  of  the  Gofpcl^  but 
not  effential  to  be  continued  for  its  Support ^ 
yet  umler  all  Difpenfations ^  at  Times  ivere 
occafionally  ivrought.  The  Want  of  them 
no  ProoJ  a  Minijicr  is  not  infpired,  5.  The 
Infiitution  of  Chrijiianity  once  confirmed 
by  them^  the  future  Promulgation  of  its 
Doclrine  fiands  not  in  Need  of  their  con- 
tinued Repetition,  The  Excellency  of  the 
Gofpel  conffls  in  its  being  a  Minifiration  of 
the  Spirit^  clear  of  all  exterior  Signs  and 
Shadozus,  6,  True  Chrifiians  are  baptized 
by  one  Spirit  into  one  Body,  7.  The  Frimi- 
fives  not  opened  at  once  into  the  perfect 
Clearnefs  of  the  Gofpel^  but  gradually  en-- 
lightlied  8.  Hence  many  Profeffors  to  this 
L)ay^  mifiake  the  firfl  initiatory  Mixture 
fur  the  coynpleat  State  of  Chrijiianity,  9. 
This  conffls  in  the  total  Removal  of  out'- 
ivard  Signs  and  Shadoivs^  and  the  clear 
Jldining  of  the  Sun  of  Righteoufnefs  itfelf. 
The  Vanity  of  Juperfeding  this  by  human 
Learning, 

I.  A  FTER  the  Wonders  of  Creation  and 
x\^  Providence  were  difplayed,  in  producing 
and  eftablilhing  the  ftupendous  Syftem  of  external 
Nature,  its  great  Author  was  pleafed,  at  diflant 
Periods  to  fhew  foith  the  vifible  Effects  of  his 
miraculous  Power,  ainongft  the  Sons  ot  Men  ; 
but  when  the  Time  came  wherein  he  faw  fit  to 
recal  the  degenerate  World  ^rom  the  Corruptions 
it  was  immerfed  in,  by  a  pubhck  Affumption  ard 

Manifellation 


(      72      ) 

Manifeflation  of  his  own  jufl  Dominion  amongil 
a  People  chofen  for  that  Purpofe,  he  raifed  up  the 
Children  ox  Ifrael  as  an  Exemplar  to  the  reft  of 
Mankind*  He  brought  them  out  oi  their  -Egyp- 
tian Bondage  by  an  high  Hand,  and  through 
many  admirable  Strokes  of  his  Power;  and  uron 
his  Inftitution  of  the  Mofaic  La^i^,  which  being 
the  Introduction  of  a  new  Form  of  Theocracy,  un- 
known to  the  World,  it  was  requifite  it  fhould  be 
attended  by  fuch  extraordinary  Marks  of  Divine 
Authority,  as  might  be  fufficient  to  authenticate 
and  inforce  it,  as  coming  from  himfelf.  He 
therefore,  on  that  great  Occallon,  appeared  to 
the  Ifraelites  in  a  Manner  anfwerable  to  his  Al- 
mighty Sovereignty  ;  and  alfo  to  the  Nature  and 
Solemnity  of  that  Law;  which  being. a  Miniflra- 
tion  of  Condemnation,  was  ufher'd  in  by  the 
mod  dreadful  and  aftonifbing  Tokens  of  Terror  ; 
v/ith  Thundrings  and  Lightnings,  Blacknefs, 
Darknefs,  and  Tempeft,  the  Mountain  flaming 
"with  Fire,  the  alarming  Sound  of  the  Trumpet 
■waxing  louder  and  louder,  and  the  Voice  of 
Words  fo  terrible,  that  not  only  the  People,  but 
the  whole  Mountain  quaked  exceedingly.  This 
being  an  obvious,  and  moil  folemn  Adi  of  the 
fupreme  Legiflator  of  the  Univerfe,  no  lefs  Au- 
thority than  his  ov;n,  could  cither  abolifh,  or  alter 
it,  and  when  the  Period  arrived,  wherein  he  faw 
lit  to  fet  afide,  and  fuperfede  this  Law  of  out- 
ward and  carnal  Ordinances,  by  bringing  forward 
into  full  View,  and  fuie  Obligalion,  the  Subftance 
pointed  to  by  it,  his  fpiritual  and  more  excellent 
Covenant ;  it  was  necciTary  that  it  fliould  appear 
to  be  done,  by  clear  Demonllrations  of  the  fame 
fovereign  Authority,  in  as  pubhck  a  Manner,  and 
at  the  moll  proper  Seafon  for  it.  Accordingly 
the  gracious  Dilpenfiition  of  the  Gofpel  was  in- 
troduced   by    Evidences    of   Divine    Authority 

equally 


(       73       ) 

cquaiiy  extraordinary,   and  equally  fuited   to  its 
placid  and  fakitary  Nature. 

Befides  the  numerous  Predictions  of  the  Pro- 
phets concerning  the  Meiliah,  the  Advent  of  his 
Forerunner  the  BaptiJJ,  and  the  miraculous  Con- 
ception of  our  Saviour  by  the  bleiled  Virgin, 
v/itnefs  the  many  wonderful  Works  he  performed, 
the  unaccountable  Darknefs,  and  the  rending  of 
the  Veil  of  the  Temple  throughout  f4-om  Top  to 
Bottom,  upon  his  giving  up  the  Ghoft,  denoting 
the  Seperation,  Conclufion,  and  paffing  away  of 
all  Sign  and  Ceremony,  and  the  Difciofure  of 
the  Subilance  in  Spirit  and  Truth  ;  his  allonifh- 
ing  Refurreclion,  and  that  of  the  Bodies  of  buried 
Saints  which  arofe  and  went  into  the  City  ;  and 
Iiis  vifibie  Afcenfion,  attended  "with  the  glorious 
Miniftration  of  Angels.  After  all  this,  at  the 
Time  of  the  Jewifh  Feaft  of  Femecoft^  annually 
oblerved  in  Memorial  of  the  giving  forth  of  the 
Law  on  Mount  Sinai,  the  Apoltles  and  Difciples, 
Male  and  Female,  being  afTembled  together  ac- 
cording to  the  Lord's  Command,  the  Holy  Spirit 
gave  a  two-fold  Demonfiration  of  its  Advent,  as 
the  adminiflrative  Power  of  the  Chriftian  Difpen- 
fation,  then  to  com.mence  without  any  Mixture 
of  a  legal  or  liiadowy  Nature  ;  firfl,  by  the  Ap- 
pearance of  cloven  Tongues,  as  of  Fire,  which 
fate  upon  ^^^/?  of  them.  Second,  by  filling  their 
Hearts  with  the  Floly  Ghoft,  to  fuch  a  degree  Aftj 
that  they  began  to  fpeak  with  other  Tongues,  or 
in  other  Languages  befides  their  own,  as  the  Spirit 
gave  them  Utterance.  Indued  with  Heavenly 
Wifdom  and  Power,  and  inflamed  with  Divir>£ 
Love  and  Fervour,  they  were  now  qualified  to 
put  in  Practice  the  Commifiion  before  given,  in 
a  verbal  Manner,  by  the  great  Lord  and  Law- 
giver. To  divers  of  them  were  likewife  added, 
the  miraculoys  Powers  of  healing  all  Manner  of 

Difeafes^ 


(      74      ) 

Difeafes ;  the  Dumb  were  made  to  fpeak,  the 
Deaf  to  hear,  the  Lame  to  walk,  the  Bund  to 
fee;  Demoniacs  were  difpoileffed,  and  the  Dead 
were  raifed  and  reftored  to  Life. 

But  thefe  extraordinary  Powers  were  neither 
conferred  upon  all,  nor  confined  to  the  ApoiUes 
only ;  yet  a  Meafure  of  the  fame  Spirit  was  com- 
municated to  every  one  cf  tbeni^  Women  as  well  as 
Men ;  otherwife  Peter's  Appiication  of  the  Pro- 
phecy of  Joel  had  not  been  true.  1  hey  were  all 
filled  with  the  Holy  Ghoft,  but  differently  gifted, 
and  qualified  by  it,  for  different  Services,  accord- 
ing to  the  Will  and  Wifdom  of  the  great  Dif- 
penfer.  "  To  one  is  given  by  the  Spirit  the  Word 
iCor.  xii.  "  of  Wifdom ;  to  another  the  Word  of  Know- 
8,  &c.  cc  ledge  by  the  fame  Spirit ;  to  another  Faith  by 
*'  the  fame  Spirit ;  to  another  the  Gift  of  Healing 
"  by  the  fame  Spirit;  to  another  the  working  of 
"  Miracles  by  the  fame  Spirit ;  to  another  Pro- 
"  phecy  ;  to  another  difcerning  of  Spirits ;  to 
^'  another  divers  Kinds  of  Tongues  ;  to  another 
"  the  Interpretation  of  Tongues.  But  all  thefe 
"  worketh  that  one  and  the felf  fame  Spirit,  dividing 
*'  to  every  Man  fever  ally  as  he  wiJl,^' 

Hence  it  appears,  that  what  are  commonly 
called  Miracles  are  not  neceffary  or  effential  to 
Divine  Infpiration,  but  only  adjiindive  Operations 
of  the  Spirit  thereto,  which  have  been  occafion- 
ally  fuper-added,  and  therefore  may  either  totally 
ceafe,  when  the  Occafions  for  which  they  were 
added  are  over,  or  continue  to  be  ufed  as  it 
Hiall  appear  requifite  to  Divine  Wifdom.  When 
therefore  the  Gofpel  was  fo  far  fpread  and  efta- 
blifhed,  in  the  Parts  then  intended,  that  the  End 
for  which  thofe  extraordinary  Powers  were  afford- 
ed was  anfwered,  they  were  gradually  withdrawn 
from  the  Church  ;  which  was  left,  in  the  general, 
upon  its  proper  and  permanent  Bottom,  the  imme- 
diate 


(      75      ) 

diate  Jnfpiration  of  the  Holy  Spirit.  No  Neccflity 
therefore  can  be  pleaded  for  the  conftant  Continu- 
ance of  miraculous  Powers,  or  fuch  a  Spirit  of 
Prophecy  as  fignifies  a  peculiar  Gift  of  foretelling 
future  Events ;  but  only  of  thofe  (upernaturai 
Influences^  which  are  requilite  to  enlighten, quicken, 
regenerate,  fandify,  bring  forth  the  Fruits  of  the 
Spirit  in  Man,  enable  him  to  fill  up  his  Duty, 
and  finally  prepare  him  for  a  Coeleftial  Manfion. 
Thefe  are  indifpenfably  necefliiry  to  be  continued. 
They  are  of  moral  Confideration,  and  immediate- 
ly influential  to  the  Preparation  and  Salvation  of 
every  Man,  which  Miracle  and  Prediction  are 
not, 

3.  Notwithftanding  manifeft  Appearances  of 
extraordinary  Power  were  added,  both  to  the  In- 
troduction of  the  Law,  and  that  of  the  Gofpel, 
they  are  not  to  be  conlidered  as  Parts  of  either, 
but  as  Sanclions  requilite  to  their  Infticution  ;  fo 
I  believe,  fome  Divine  Exertions  of  a  miraculous 
Nature  have  been  evidenced,  at  Times,  under 
both  Adminiftrations,  as  well  as  before  them  ; 
either  for  the  Convincement  of  doubtful  Perfons, 
or  to  give  additional  Weight  and  Authority  to 
the  Miniftry  of  fome  infpired  Servants  of  God, 
amongft  thofe  prefent  with  them,  or  to  encourage 
and  confirm  them  in  their  Service.  Though  I 
doubt  not  but  this  hath  fometim.es  been  the  Cafe 
lince  the  firft  Century,  and  may  remain  to  be  fo 
to  the  End  of  Time,  for  neither  the  Power  nor 
Goodnefs  of  the  Almighty  is  ihortned  ;  yet  I  am 
alfo  of  Opinion,  that  miraculous  Appearances 
have  been  lefs  publick,  and  more  fparingly  sfFord- 
ed  fince  the  firft  Century  than  before  it ;  which 
may  be  in  Part  owing  to  the  Decle^fion  of  the 
profeffing  Churches.  1  alfo  believe,  according  to 
the  prophetic  Declarations  of  the  Apoftlcs,  that 
under  the  declined   and  darkned    State   of  both 

Teachers 


(      76      ) 

iTeachers  and  Hearers,  marty  ftrange  Signs,  and 
lying  Wonders  h'ave  been,  and  flili  may  be  luf- 
fered  to  be  ireipofed  upon  the  Credulity  of  a 
diibbedient  People,  by  falfe  Pretenders,  for  the 
Support  of  a  corrupt  Intereft,  and  the  Aggran- 
difement  of  the  Conductors,  Undoubtedly,  thofe 
myfterious  Delufions  have  been  abundantly  more 
numerous  for  many  Centuries  pait,  than  the  Ex- 
ertions of  Divine  Power  in  an  extraordinary 
Way. 

4.  The  Continuation  of  exterior  Miracles  is 
noC  elTential  to  the  Minidration  of  the  Gofpel  ; 
for  was  it  fo,  Chriftianity  could  not  fub/ill  without 
them.  Yet,  though  they  are  not  of  abfolute 
NeceiHty  thereunto,  they  may  be  occafionally 
ufed,  or  not,  as  the  Soverei^ija  Wifdom  fees 
meet.  But  that  they  are  itiil  conliantly,  or 
periodically  continued  in  any  particular  Church, 
as  a  peculiar  Mark  of  its  being  the  only  true 
Church  of  Chrift,  above  all  others,  I  find  no 
Warrant  to  believe.  Preteniions  of  this  kind, 
naturally  put  thinking  Minds  upon  looking  for  a 
iuperior  Excellency  in  the  Doctrines,  and  Prac- 
tices of  fuch  a  Church;  and  when  they  find  it 
abound  in  Saperftition  and  Pomp,  coercive  Im~ 
pofition,  proud  Hierarchy,  Craft,  Lucre,  and 
Idolatry,  even  bordering  upon  Politheifm  ;  for 
what  elfe  is  the  Adoration  of  Saints,  and  Sinners 
under  that  Title,  by  attributing  a  kind  of  Omni- 
prefeace,  and  Influence  in  the  Court  of  Heaven 
to  them  ?  When  they  find  thefe,  and  other  mon- 
ifrous  Abfurdities  in  the  eftabliflied  DoClrines  of 
fuch  a  Church,  inftead  of  the  Simplicity,  Purity, 
Humility,  Love  and  Life  of  the  Gofpei  ;  what 
can  they' conclude  of  thofe  Pretenfions,  but  that 
they  are  the  deceitful  Juggles  of  Impofture,  and 
th-e' Legends  of  Folly  ?   The   very  Ends    mofl  of 

*  them 


{      77      ) 

them  are  calculated  to  anfwer,  fufficiently  evidence 
their  Fallhood,  and  fhew,  whatever  they  are,  that 
they  are  not  Divine. 

It  doth  not  appear,  that  in  the  primitive  Age 
of  Chriftianity,  thofe  who  were  fometimes  attend- 
ed with  miraculous  Powers,  were  always  (o  ac- 
companied in  their  Miniitry  ;  nor  that  all  infpired 
Minifters  were  ever  enabled  to  work  Miracles  in 
the  Sight  of  the  People.  Seeing  therefore  it  is 
evident,  that  thefe  extraordinary  Powers  are  not 
eiTential  to  an  infpired  Miniftry,  they  are  not  the 
neceflary  Proofs  of  it ;  nor  the  Want  of  them 
an  Argument  that  a  Minifter  is  not  infpired.  But 
though  thefe  are  not  effential  to  Chriflianity, 
immediate  Infpiration  is  conftitutionally  fo.  The 
Excellency  of  the  Gofpel  Difpehfation  is,  that  it  is 
not  a  Mixture  of  Sign  and  Subftance,  as  that  of 
the  Jews  was,  nor  a  temporary,  but  a  Jlanding 
Minijlration  of  the  Spirit. 

5.  Seeing  no  further  Chatige  of  Difpenfations 
is  ever  to  be  made,  nor  any  other  Doclrine  to  be 
preached,  but  that  of  our  Saviour  and  his  ApoflleSj 
which  upon  its  Commencement,  received  a  mira- 
culous Confirmation  fufficient  for  its  lalting 
Eftablifliment,  People  are  not  now  to  expect,  or 
call  for  Miracles  from  thofe  who  preach  the 
Chriftian  Doctrine ;  but  to  turn  to,  and  attend 
upon  that  Divine  Principle  pointed  out  in  the 
Scriptures,  as  manifeited  in  the  Bread  of  each  In- 
dividual, the  Miniflration  of  Chrift  in  Spirit.  This 
will  give  the  fmcere  and  humble  Receiver  more 
clear  and  particular  Demonftration  than  outward 
Signs  and  Tokens  could  do;  for  the  Powers  whence 
thefe  proceed  may  be  difputed,  but  the  internal 
Evidence  of  the  Light  of  Chritf,  the  Life  of 
Men,  as  rightly  w^aited  for,  and  adhered  to, 
leaves  no  Doubt  in  the  Mind  concerning  its 
Divine  Nature  and  Authority.    Hence  R,  Barclay 

L  alTerts 


(      78    -) 

afierts,  in  the  Words  of  the  primitive  Proteftants, 
there  is  no  Need  now  of  outward  Miracles  to 
avouch  the  Do61:rines  of  the  Gofpel ;  yet  acknow- 
ledges, that  fome  did  appear  upon  its  Revival 
in  the  laft  Century.     But  to  return. 

The  Apoftle,  2  Cor.  iii.  ftiews  that  the   Mini- 

flration    of    the    Gofpel    far    excels    that  of  the 

Law,  and  that  its  Excellency  ftands  in  its  Spiritu- 

iCor.iii.  ality.     Having  fpoken  of  the  L^lw,    Verf.  7.  he 

8,  9, 10,    f^^joins,  *'  How  {hall  not  the  Minijlration  of  the 

"  Spirit  be  rather  glorious  ?  For  if  the  Miniftra- 

«  tion  of  Condemnation   be  Glory,  much  more 

«  doth  the  Miniftration  of  Ilighteoufnefs  exceed 

<«  in  Glory.  For  even  that  which  was  made  glori- 

"  ous,  had  no  Glory  in  this  UefpeCt,  by  reafon 

<«  of    the  Glory    which  excelleth.     For   if  that 

"  which  was  done  away  was  glorious,   much  more 

*«  that  which  remaineth  is  glorious."     Why  is  the 

Gofpel  thus  fuper-eminent  above  the  Law,  feeing 

that  was  a  Divine  Inftitution  ?  Principally,    be- 

4Coi.iii.  caufe  it  is  not  an  outward  Code  as  the  Law  was, 

^*  but  an  inward  Law  of  Life,  "  written,  not  with 

"  Ink,  but  with  the  Spirit  of  the  living  God,  not 

"  in  Tables  of  Stone,    but  in  fleflily  Tables  of 

Verf.  6.     «6  the  Heart ;  and  becauie  it  ?nakes  able  Miniflers^ 

"  not  of  the  Letter^  but  of  the  Spirit ;  for  the  Let- 

«  ter  killeth,  but  the  Spirit  giveth  Life'* 

Rom.viii.      No  Man  can  be  a  true  Chriftian  without  the 

9*  Spirit  of  Chrift  ;  for,  "  If  any  Man  hath  not  the 

"  Spirit  of  Chrift,  he  is  none  of  his/' 
iCor.vi.        Every  Chriftian   ought  to  experience  the  in- 
^^*  dwelling  of  the  Spirit.     "  Know  ye  not  that  your 

«'  Body  is  the  Temple  of  the  Holy  Ghoft,  which 
<«  is  in  you^  which  ye  have  of  God,  and  ye  are 
"  not  your  own." 

It  is  requifite  to  every  Chriftian,  that  he  fhould 

Komviii.  know  the  Spirit  to  be  his  Guide  and  Leader  ;  for, 

^^'  only  "  as  many  as  are  led  by  the  Spirit  of  God, 

"  are  the  Sons  of  God."  No 


(      79      ) 

No  Man  can  be  a  Sheep  of  Chrift  without  a 
dlflinguijhing  Senfe  of  the  Spirit  of  Chrift.  "  I  am  Johnx.14, 
*'  the  ^ood  Shepherd,  and  know  my  Sheep,  and  ^7-  45- 
*'  am  known  of  mine ^^ — "  My  Sheep  hear  my  Voicey 
"  and  I  know  them,  and  they  follow  me." — "  The 
"  Sheep  follow  him,  for  they  know  his  Voice^ 
*'  and  a  Stranger  they  will  not  follow."  The  Voice 
of  Chrift  is  the  Manifeftation  of  his  Spirit  to  the 
Soul. 

Without  being  born  again  of  the  Spirit,    no  John  Hi, 
Man  can  enter  the  Kingdom  of  God,  and  with- 
out the  Spirit,  no  Man  can  be  born  of  it ;  con- 
fequently  the  Spirit  is  altogether  as  requiftte  to  us    ^ 
as  it  could  be  to  the  Primitives.     It  is  no  more  in 
our  Ability  to  regenerate  and  prepare  ourfelves  for 
the  Kingdom,  than  it  was  in  theirs.     No  Powers, 
natural   or  acquired,  in  our  unregenerate  State, 
are  fufficient  for  fo  great  a  Purpofe,  and  to  en- 
able us  truly  to  fay,    with   the  People  of  God  in 
former  Times,   "  Lord,  thou  wilt  ordain  Peace  ifa,xxvu 
'^  for  us  \  for  thou  haft  wrought  all  our  Works  ^^' 
^'  in  us." 

Without  the  Spirit,  no  Man  can  be  a  Minifter 
of  the  Spirit.  The  apoftolic  Direction  is,  "  As  i  Pet.iv. 
"  every  Man  hath  received  the  Gift,  even  fo '°' "* 
''  minifter  the  lame  one  ta  another,  as  good 
"  Stewards  af  the  manifold  Grace  of  God.  If  any 
"  Man  fpeak,  let  him  fpeak  as  the  Oracles  of 
*'  God  ;  if  any  Man  minifter,  let  him  do  it  as  of 
"  the  Ability  which  God  giveth  \  that  God  in 
"  all  Things,  may  be  glorified  through  Jefu3 
«  Chrift." 

6.  Every  true  Believer  and  faithful  Follower 
of  Chrift,  in  the  apoftolic  Age,  received  a  Por- 
tion of  the  fame  Holy  Spirit  which  the  Prophets 
and  Apoftlesdid,  though  in  lefs  Degrees;,  *' for,"  iCoit.xii, 
faith  Paul^  "  by  one  Spirit  are  we  ail  baptized  into  ^3* 
"  one  Body^  whether  we  be  Jews  or  Gentiles^  whe- 

"  thei: 


{      So      ) 

^^  ther  we  be  bond  or  free  ;  and  have  been  all  mad^ 
*'  to  drink  into  one  Spirit .^'^  This  one  Spirit  rendered 
them  one  Body,  and  joined  them  to  the  one  living 
Head.  "  There  is  one  Body  and  one  Spirit,  even 
"  as  ye  are  called  in  one  Hope  of  your  Calling  ; 
"  one  Lord,  one  Faith,  one  Baptifm,  one  God  j 
"  and  Father  of  all,  who  Js  above  all,  and  through  ^ 
f  all,  and  in  you  allJ*  Thus,  according  to  the 
feveral  Meafures  allotted  them,  they  were  all 
Partakers  of  the  fame  Holy  Spirit,  and  as  it  was 
then,  fo  it  is  now,  and  ever  mull:  be  in  the  true 
fpiritual  univerfal  Church  ofChrift. 

7.  The   Qofpel  Sun  arofe  in   great    Splendorj 
yet  it  appeared  not  in  its  full  Meridian   at  once, 
to  any.     The  Openings  of  Truth  in  the  Minds 
of  the  primitive  Chrillians,    Apoftles  as  well  as  V^) 
others,  were  gradual.     As  they  advanced  forward  ^ 
in  the  new  Nature  they  faw  further  and  furthen  *  % 
For  a  Time,    they  occafionally  circumciled,    en-  >jsj 
ter'd  into   Vows,    anointed  with  Oil,    baptized^ 
VJith  John* s  Baptifm;  all   which  were  of  an  ex-^x 
ternal  and  legal  Nature.     Nay,  at  firfl,  they  per-> 
ceived  not  the  Holy  Ghoft  was  to  be  given   to  ^ 
Qentiles  as  well  as  Jews^  though  Joel  had  plainly  ^ 
prophelied,  it  fhould  be  poured  out  upon  all  Flejh, 
But   afterwards,    as  their  Concern   continued  to 
prefs  forward,  they  were  led  beyond  the  firfl:  initi- 
atory Mixture  of  Things ;  they  faw  clearly  and 
declared,  that  the  Holy  Spirit  fell  upon  the  Gentiles, 
as   well    as  Jews ;    that    neither   Circumcifion    nor 
Uncircumcifion    anaileth ;    that    a    good   Confcience 
Heh.ix. g.  a ri/eth    not  froj^    the    Pradice    of   exterior    Rites; 
ijohnii.    that  the   Un6tjon  from   the  Holy  One  is  altogether 
*^>  ^7'     fufficient  to  give  Inflruclion    and  true     Judgment ; 
that  the  faving  Baptifm  is  not  that  which  can  reach 
no  deeper  than  the  outfide  of  the  Flefh,  but  that 
of  the  Spirit,  which  baptizes  the  Heart,  and  pro- 

duceth 


(      81       ) 

duceth  the  Anfwer   of  a  good  Confcience   to^3^^a^ds  i  Pet.  iii. 
God,  by  the  Refurredion  of  Chrijl^  or  his  fpiritual  *'* 
arifing  in  or  upon  the  Soul. 

8.  It  is  no  uncommon  Thing  to  hear  the  apo- 
ftolic  Age  ftiled  the  Infancy  of  Chriftianity ;  and 
fo  it  was  in  Point  of  Time,  and  alfo  in  refpedt 
to  the  temporary  Continuation  of  a  few  Exteriors, 
not  immediately  feen  through,  and  afterwards 
retained  for  a  Seafon,  in  Condefcention  to  thofe 
new  Believers,  who  had  been  fo  much  attached  to 
fymboiical  Practices,  they  could  not  readily  be 
brought  to  difufe  them.  And,  in  our  Day, 
many  of  the  prefent  Leaders  and  Rulers,  in  divers 
of  the  mofl:  numerous  Churches  profeffing  the 
Chriftian  Name,  feem  to  imagine,  that  though 
the  Afliftance  of  the  Holy  Ghoft  wasneccfTuiy  to 
the  Introduction,  and  Support  of  the  Chiiitiaa 
Religion  in  primitive  Times,  it  has  no  Need  of 
it  now.  It  is  become  fo  matured  by  Man's  Wif- 
dom  and  Learning,  which  had  no  Share  in  its 
Origin,  that  it  is  fully  capable  to  go  alone.  So 
that  now  it  is,  in  great  Meafure,  become  another 
Thing,  and  ftands  upon  another  Foundation,  than 
formerly.  Though  it  ftill  calls  Chrift  its  Head, 
and  accounts  itfelf  his  Body,  it  receives  no  im- 
mediate Direction  from  him,  nor  feels  the  Circu- 
lation of  his  Blood,  which  is  the  Life  and  Virtue 
of  true  Religion.  Thus  defervedly  incurring  the 
Reproof  of  the  Apoftle  implied  in  this  Query, 
^'  Having  begun  in  the  Spirit,  are  ye  now  made  Gal.  iii.3. 
*«  perfect  by  theFlefh  ?*'  In  Truth  ,it  too  evidently 
appears,  in  a  general  View,  the  profefTed  Chriftian 
Churches,  initead  of  being  in  the  Maturity  of 
Chriftianity,  are  greatly  in  the  Dechne  from 
that  State;  or  they  could  not  be  fo  infenfible, 
nor  durft  appear  fo  oppofite  to  the  Life  of  Reli- 
gion, as  to  rejed  and  decry  the  vital  Part  of  it, 
and  treat  it  as  extinct ^  unnecejjary^  or  at  leafl  Infen^ 

/My 


(         82         ) 

ftbly  to  be  now  received ;  as  too  many  of  their 
Leaders  and  Members  do.  Surely  a  Church  in 
this  Condition,  is  properly  entitled  to  that  Ad- 
drefs  of  the  Spirit,  to  the  degenerate  Church  of 

Rev.iii.i,  ^^r^/jj  «  /  know  thy  Works,  that  thou  haft  a 
"  Name  that  thou  livett,  and  art  dead.'*  Yet, 
notwithflanding  this  feems  to  be  too  generally  the 
Cafe,  and  that  the  Religion  of  many  high  Pro- 
feffors  is  little  elfe  but  real  Deifm,  covered  with 
a  fuperficial  Kind  of  Chriftianity,  I  hope,  and 
verily  believe,  there  are  many  living  and  fen- 
fible  Members  of  the  Body  of  Chrift  in  thofe 
Churches. 

The  Vitality  and  Glory  of  Chriftianity  lies  in 
the  clear  Adminiftration  of  the  Holy  Spirit, 
without  any  Veil  of  legal  or  ritual  Adumbrations. 
School-learning  is  but  an  human  Accompliftiment, 
and  though  very  ufeful  as  a  Servant,  is  no  Part 
of  Chriftianity.  Neither  the  Acquirements  of 
the  College,  nor  the  FormaUties  of  human  Autho- 
rity, can  furnifh  that  Humility  which  fitteth  for 
God's  Teaching.  Poflefled  of  Arts  and  Lan- 
guages, weak  People  are  puffed  up  with  a  Conceit 
of  Superiority,  which  leads  from  Self-denial  and 
the  daily  Crofs,  into  Pride  and  Self-fufEciency  y 
and  inftead  of  waiting  for,  and  depending  upon 
the  Wifdom  and  Power  of  God,  into  a  Confi- 
dence in  the  Wifdom  of  this  World,  and  a  devo- 
tional Satisfadion  in  the  Rote  of  external  Forms 

Phil.iii.3.  and  Ordinances.  Whereas  thofe  that  wor/Inp 
God  in  the  Spirit,  rejoice  in  Chrift   Jefus,  and  have 

John  vi.     no  Confidence   in  the  Flejh.      And  why  ?    Becaufe 

^*  it  is  the  Spirit  that  quickneth  5    the   llejb  frofiteth 

nothing, 

Whofoever  deny  that  the  Holy  Spirit,  and  its 
internal  Operations,  are  now  to  be  feniibly  experi- 
enced, only  demonftrate  their  own  lafenfibiUty 
thereof.     The  true  People  of  God  in  all  Ages, 

have 


(      83      ) 

have  declared  their  own  undoubted  Senfe  of  Divine 
Illumination  and  Help,  and  the  Apoftle,  in 
Rom.  vii.  and  viii.  before  cited,  teftifies  he  had 
a  ftrong,  clear,  diftinsfuifhing  Senfe  of  the  Holy- 
Spirit  throughout  its  Operations.  As  it  was  tnen, 
it  now  is,  and  muft  remain  to  be,  lo  long  as  Men 
are  upon  Earth.  The  fame  Work,  in  due  Mea- 
fure,  is  abfolutely  neceffary  to  every  one,  and  the 
like  Senfe  of  it  proportionably  clear  and  certain  to 
all  who  experience  Regeneration.  No  Man  can 
obtain  Felicity  out  of  God's  Kingdom,  nor  can 
any  enter  the  Kingdom  without  being  born  of 
the  Spirit,  neither  is  the  Work  of  the  New-birth 
wrought  infenfibly  in  any.  Whatever  Medium 
incognitum^  or  unknown  Means  Men  imagine, 
infenfible  Operation  is  not  Regeneration.  It  is  a 
mere  Deception.  The  Holy  Ghoft,  whether  it 
operate  by  Words  and  Inftruments,  or  without 
them,  always  comes  in  Power ;  a  Power  which 
gives  an  undeniable  Senfe  of  it,  perfectly  diflindl 
from,  and  above  all  other  Powers,  and  with  a 
Perfpicuity,  at  Times,  as  far  exceeding  all  natural 
Lights,  as  the  radiant  Sun  does  the  faint  Ghm- 
nier  of  the  Glow-worm. 

This  Holy  Spirit  ot  Divine  Light,  and  Power 
of«Life,  is  the  great  fundamental  Principle  of  the 
reproached    ^akers^   and  the   ©nly   true  faving 
Principle  for  all  Mankind.     It  is  Chrift  in  Spirit, 
a  Light  to  lighten  the  Gentiles,  and  God*s  Salvation  Lukeii, 
to  the  Ends  of  the  Earth -y  who  always  became,  ^^gxiii. 
and  ftands  always  ready  to  become,  the  Author  0/^7- 
eternal  Salvation  to  all  them  that  obey  him.  ^^^'  ^''^' 


CHA 


C  H  A  1^.    X. 

,  S.  Newton's  Mijlake^  in  ajjerting  the 
Dodrine  of  the  Quakers  centers  in  the 
reprobationary  Scheme.  2.  God  frji  Jets 
Man  at  Liberty^  often  rc'vifits  him  by  the 
Spirit  of  Grace^  feeks  by  all  proper  Mean^s 
to  prevail  ivith  him^  ivithout  violating  the 
Liberty  h^  affords  him,  till  his  continue^ 
Backjliding   demonfirates   he   ivill  not  turn 

from  his  evil  Ways^  and  live.  Then  his 
Time  of  Vifttation  ceafes^  and  he  is  given 
up  to  his  beloved  Deluftons,  3.  God  is  not 
the  Author  of  EviL  Obje^ions  from  Ifaiah 
and  Amos  anfix^ered.  4.  Men  jujlified  in 
Evil-doings  if  God  be  its  Author,  F/hat 
Sin  is.  It  is  not  the  EffeSl^  but  the  Caufe 
of  his  Dijpleafure^  and  to  be  placed  to  Mans 
Account.  5.  2'he  Caufe  of  Mans  Salva- 
tion. The  Great  Efficient  of  iti  He 
operates  tovuards  it^  both  immediate ly^  and 
by  the  Ufe  of  proper  Means y  all  by  Grace ^ 
through  the  Faith  it  communicates^  ivhich 
fiecejjarily  produceth  good  Works^  not  to  be 
attributed  to  Man  as  meritorious .  6.  What 
Calvinlfm  teaches.  7.  &c.  The  modern 
Fatalijis  fomevuhat  refne  upon  this^  but 
unavoidably  center  in  the  fame  Abfurdity 
and  FalfJoood.  This  largely  Jhevun  in  Va- 
riety of  Matter   to  the   End  of  this  Chap-- 

ter 

I.  HAVING 


(      S5       ) 

I.  T  T  A VING  endeavoured  plainly  to  fliew  wliaC 
X  JL  the  leading  Principles  of  the  People  called 
fakers  are,  and  that  they  are  the  genuine  Doc- 
trines of  true  Chriilianity,  I  £hall  now  proceed 
to  take  more  particular  Notice  of  divers  material 
Parts  of  my  Opponent's  Treatile. 

His  infifting  that  the  fakers  Doclrine  centers 
in  the  reprobationary  Scheme,  and  that  Barclay 
was  as  much  a  Predeftinarian  as  John  Calvin^  is 
merely  his  own  Miftake.  He  grounds  it  not  up- 
on their  Doclrine,  but  what  he  improperly  ima- 
gines to  be  fo.  Page  14,  he  fays,  '*  Barclay  and 
''  his  Friend  [peak  of  no  Divine  Affijlance  which 
^'  enables  Ferfons  to  be  pajjive,  that  the  Light 
"  within  may  operate  and  fave."  Whereas,  in 
my  Obfervations,  P.  82.  I  quote  Barclay^  faying, 
*'  As  Man  is  wholly  unable  of  himfelf  to  Vvork 
^'  with  the  Grace,  neither  can  he  move  one  Step 
**  out  of  the  natural  Condition,  until  the  Grace  of 
*'  God  lay  hold  upon  hi?n,  fo,  it  is  poffible  to  him 
'^  to  be  pailive,  and  not  refift  it,  as  it  is  pof- 
"  fible  for  him  to  refift  it."  That  is,  by  the 
Power  of  Divine  Grace  laying  held  of  cr  influ- 
encing the  Spirit  of  Man^  it  fr/l  becomes  pojfible 
for  him  to  be  pajjive,  and  not  refijl  its  Operation  ; 
which  is  the  frjl  Step  Man  takes  in  the  Way  of 
Salvation.  *' Without  me,"  faith  our  Saviour,  John xv.5. 
"  ye  can  do  nothing."  I  therefore  added,  ''Man 
*'  cannot  let  one fmgle  jlep  towards  his  Salvation, 
"  without  the  Aiiillance  of  the  Grace  of  God,  as 
''  the  firfl  moving^  and  continually  enabling  Caufe^ 
"  both  of  the  Will  and  the  Deed:'  So  that  though 
Faffivenefe  is  the  Beginning  of  the  Work,  he 
is  previou/ly  difpofed  to  it  by  Virtue  of  the  Holy 
Spirit.  This  manifeds  the  Untruth  of  5.  A'.'s 
Aflertion,  P.  212.  and  the  Nullity  of  all  his 
Realbnings  from  it,  that  "  the  Apologift  will  not 
"  f^^ff^'"  f  he  Honour  of  the  firft  Step  of  the  Soul 
"  towards  Salvation  to   be  afcribed  to  the  Light 

M  "or 


(      86      ) 

"  or  Grace  within."  On  the  contrary  we  attribute 
the  Whole  of  Man's  Salvation  to  it,  firft  and  laftj 
"without  at  all  placing  Man's  Deftrudlion  to  the 
Account  of  his  Maker  j  which  John  Calvin  di- 
redly  doth. 

What  our  Dodrine  teacheth  is,  i.  That  Man 
has  no  Ability  to  fave  himfelf,  is  not  naturally 
in  a  State  of  equal  Freedom  to  Good  or  Evil  at 
his  Pleafure,  nor  is  in  PofTeflion  of  that  Faith 
which  is  neceffary  to  his  Salvation.  2.  That  the 
Redeemer  affords  a  Manifeftation  of  his  Spirit 
to  the  Soul  of  every  Man,  by  which,  at  Sealons, 
he  checks  his  corrupt  Inclinations,  flops  them  in 
their  Career,  and  puts  it  in  his  Power  to  reflect 
upon  his  prefent  Condition,  and  become  pajfive  to 
the  Operation  of  this  inxvard  Principle.  If  he 
refift  it  not,  but  (land  in  Submiffion,  it  takes 
further  Hold  of  him,  gives  him  fo  to  believe  in  it, 
as  to  fuffer  it  in  fome  degree  to  unite  with,  abide 
in,  and  operate  upon  him.  In  this  Situation,  he 
feels  Strength  and  Comfort  fpring  up  from  it, 
which  increafeth  his  Faith  and  Trufi  therein,  and 
gradually  enables  and  engages  him  to  become 
adive ;  that  is,  to  join  heartily  in  Concurrence 
with  its  Operations,  and  to  proceed  from  Faith 
to  Faith,  and  from  one  Degree  of  Grace  to  ano- 
ther, till  he  attain  to  know  the  New-birth  of  the 
Spirit,  and  to  participate  in  Degree  of  the  glo- 
rious Light,  Life,  and  Nature  of  the  Heavenly 
Kingdom. 

2.  God  hath  made  Man  a  reafonable  Creature^ 
and  therefore  requires  a  willing  Obedience  of  him^ 
in  order  to  the  high  Reward  of  eternal  Felicity  ; 
and  if  he  repeatedly  vilits  all  with  the  Reaches  of 
his  Grace,  and  continues  Time  after  Time  to 
convicl,  perfuade,  and  wooe,  as  the  Scriptures 
declare,  that  he  may  prevail  upon  him  to  come 
to  Repentance  ^  doth  he  not  go  as  far  as  reafonable 

Creatures 


(      87      ) 

Creatures  can  claim,  without  violating  the  rational 
Liberty  he  affords  ?  Let  Man  but  yield  Obedience 
to  his  Conviclions,  and  fee  if  he  can  charge  his 
Creator  with  Partiality,  or  hard  Meafure.  It  is 
the  unprofitable  and  unprofiting  Servant  that 
doth  this. 

Education  and  Tradition  do  certainly  prepoffefs, 
and  give  a  Biafs  to  the  Mind  againft  every  Doc- 
trine different  to  thofe  it  hath  been  taught ;  but  the 
Divine  Light,  at  Times,  darts  in  upon  the  Soul 
unawares,  as  quick  as  Lightning,  penetrates 
through  all  its  Darknefs  and  every  falfe  Colour, 
difturbs  it  in  its  polluted  Refts,  and  carnal  Gra- 
tifications, fliews  its  Bondage  under  them,  and 
infpires  the  fecret  Wifh,  and  heaving  Sigh  to  be 
delivered,  attended  with  fome  degree  of  Refolu- 
tion  againft  them.  This  being  the  opening  of 
Divine  Light  upon  the  Mind,  is  called  the  Day  of 
God's  Vifttatjon^  the  Time  of  Grace  unto  Man  y 
wherein  Life  and  Death  are  diftinguifhed  in  him, 
and  Liberty  is  not  only  given  him  to  chufe  Life, 
which  he  could  not  do  before,  but  alfo  a  fuitable 
Meafure  of  Ability  to  love  and  cleave  to  the 
Grace  J  he  is  vifitcd  with,  and  thereby  to  come 
to  Repentance,  and  be  faved.  For  this  Grace  Tit.  Hit, 
is  the  Spirit  of  the  Saviour,  and  brings  the  Power 
of  Salvation  in  it, 

Thefe  merciful  Vifitations  of  Divine  Grace 
are  often  repeated,  by  Night  as  well  as  by  Day. 
<'  God,*'  faith  infpired  Elihu^  "  fpeaketb  once,  yea  JobxxxUi. 
''  twice,  yet  Man  perceivethit  not,  in  a  Dream,  M,^c. 
"  in  a  Vifion  of  the  Night,  Vv^hen  deep  Sleep  fall- 
**^  eth  upon  Man,  in  Slumbrings  upon  the  Bed. 
"  Then  he  openeth  the  Ears  of  Men,  and  fealeth 
*'  their  InftruClion  ;  that  he  may  withdraw  Man 
"  from  his  Furpofe,  and  hide  Pride  from  Man." 
He  then  proceeds  to  fhew,  how  he  operates  upon 
the  fubmiffive  Soul,  in  the  Work  of  Repentance 

and 


(       88       ) 

and  Mortification,  and  what  fhall  be  its  Iflue. 
Afterwards,  he  recapitulates  the  whole  in  thefe 
Tobxxxiii.  comprehendve  Terms.  "  He  looketh  upon  Men, 
"s7,  &c.  "  and  if  any  fay,  I  have  finned,  and  perverted 
"  that  which  was  right,  and  it  profited  me  not ; 
"  he  will  deliver  his  Soul  from  going  into  the  Pit, 
"  and  his  Life  fhall  fee  the  Light.  Lo,  all  thefe 
*'  Things  worketb  God  oftentimes  with  Man^  to 
*'  bring  back  his  Soul  from  the  Pit  to  be  en- 
*•  lightened  with  the  Light  of  the  Living'^ 

The  great    Father  of    Mercies,    is  pleafed 
to  continue  his  gracious  Vifitations  from  on  high 
to  backfiiding  Men,  liil  they  are  become  fo  deter- 
mined in  Wickednefs,  and  fo  habitually  united  to 
its  Servitude,  that  like  the  Servants  in  Exodus  xxi. 
5^  6.  they  ivill  ywt  be  freed  from  it.    Then  Night 
comes  upon  them,   the  Day  of  their  Vifitation  ce^jes  ; 
for  God  will  not  always  ftri've    with  thofe,  who 
Prov.        have  been  long  and  often  reproved^  and  fiill  harden 
xxix.  I.     their  ISecks^  to  no  Pufpole;  but  after  long  Forf. 
bearance,  he  withdraws  the  Pteaches  of  his  mer- 
ciful Loving^kindnefs,  and  fufters  them   to  incur 
Kev.  xxii.  that   dreadful  Sentence,  ''  He  that  is  unjuft,  let 
'^'  *<  him  be  unjufl  ftill ;  and  he  that   is  filthy,    let 

«  him  be  filthy  ftill." 

When  Perfons  are  thus  judicially  hardned,  and 
given  up  to  their  own  Hearts  Lulls,  and  beloved 
Delufions,  and  left  in  a  State  of  Infenfibihty  of 
the  Divine  Principle,  they  may  blindly  miitake 
it  for  Peace  and  Security.  To  fuch  Confcience 
becomes,  for  the  prefent,  obfcured,  and  as  a  Book 
fhut  up,  wherein  they  cannot  read ;  but  in  the 
Day  of  the  righteous  Retribution  of  the  great 
Judge  of  Quick  and  Dead,  this  hidden  Volume 
will  again  be  unfolded,  by  him  who  openeth  and 
none  can  fhut,  and  a  jail  Dillribution  made  to 
every  one  according  to  what  is  written  therein  (for 
it  will  prove  either  a  Book  of  Life  or  of  Death 

to 


(       89       ) 

to  every  Man)  to  them  who,  by  patient  Con- 
tinuance in  well-doing,  have  fought  the  Glory  of 
God,  their  own  Salvation,  and  the  Good  of  others. 
Immortality  and  eternal  Life  ;  but  to  thofe  who 
have  continued  in  Difobedience  and  Rebelhon 
againft  God,  Tribulation  and  Anguiih  both  inex- 
preffible  and  interminable. 

^.  Can  any  reafonable  Creature  think  it  poffi- 
ble,  that  the  fame  Spirit  and  Power  of  Goodnefs 
which  condefcended  to  take  our  low  Nature  upon 
him,  fuffer  in,  and  facrifice  that  Nature  whilft 
connedled  with  it,  a  Propitiation  for  the  Sins  of  ijohnii 
the  whole  IVorld^  could  ever  intentionally  confign  ^• 
the  Majority,  or  any  Part  of  the  fame  World,  to 
unavoidable  unconditional  Mifery  ?  It  appears 
from  his  Attributes  of  Truth,  Equity,  \Vi(dom, 
Mercy,  and  Goodnefs,  impoffible  that  he  ihould 
either  actually  oblige  any  of  his  Creatures  to  fin, 
that  they  might  be  miferable;  or,  when  he  has 
created  them^  to  defert  them  to  Sm  and  Mifery, 
by  entirely  with- holding  from  them  that  which 
is  neceffary  to  their  Help  and  Prefervation.  We 
therefore  rationally  conclude,  that  he  doth  not 
only  fet  Good  and  Evil  before  Man  in  their  juft 
Diftinclions,  but  at  the  fame  Time,  enables  him 
to  ^Z'^^  which  he'll  follow  ;  and  further,  that  he 
ftirs  up  and  aflifts  Man  to  defire  after  true  Felicity, 
and  as  he  abides  in  this  Deiire,  he  empowers  him 
to  llrive,  prefs,  and  wrellle  effedlually  for  Deli- 
verance and  Prefervation. 

The  primary  Motions  of  Vohtion  in  the  Mind 
being  very  nice  and  delicate,  are  not  eafy,  if 
poflible,  for  Men  to  form  a  precife  Idea  of,  with- 
out the  Light  of  God's  Spirit ;  whence  fome  have 
taken  occafion  to  charge  the  different  LMfpofitions 
of  Men  towards  the  Vifitations  of  Divine  Grace, 
to  God*s  Account,  by  which  they  render  him 
the  primary  Author  of  Evil  who  by  the  fpecial  i^e- 

cuiiarity 


(      9°      ) 

cuHarity  of  his  Effence,  is  too  unchangeably  per- 
fed:  in  all  his  Attributes,  ever  to  warp  from  per- 
fect Red:itude.  But  is  it  not  abfurd  to  fuppofe, 
that  any  intelligent  Being  can  voluntarily  produce 
what  is  contrary  to  its  Nature;  efpecially  an  Om- 
nipotent Exiftence,  whole  Power  muft  be  irrefift- 
able  by  all  Objects  and  Occurrences  ?  Is  not  Sin 
the  Tranfgreflion  of  God's  Will,  and  Vice  con- 
trary to  his  Nature  ?  How  then  could  thefe  be 
produced  by  an  Ad  df  his  Will,  or  be  the 
genuine  Fruit  of  his  Power,  either  mediately  or 
immediately?  Can  a  right  Underftanding  lead 
any  Man  to  think,  that  the  Will  of  God  is  poflible 
at  any  Time  to  be  contrary  to  his  Nature  f 

From  Purity,  Goodnefs,  and  Virtue,    no  Im- 
purity, Vice,  or  Evil  could  naturally  arife.     But 
Luktxvii.  that  Text  hath  been  objea;ed,     "  It  is  Impoffible 
**  "  but   that    Offences    will  come/'     True ;    but 

whence  come  they  ?  Not  from  God,  but  from 
that  Root  of  Corruption  which  hath  entered  and 
overfpread  the  World.  Whilfl  this  corrupt  Root 
remains,  they  .ill  naturally  fpring  from  it ;  and 
the  fame  Text  pronounces,  *'  Woe  unto  him 
"  through  whom  they  come."  *'  But  God  faith, 
"  I  create  Evil."  And  the  Prophet  faith,  "  Shall 
"  there  be  Evil  in  a  City,  and  the  Lord  hath 
"  not  done  it  ?'*  Moral  Evil  is  not  here  intended, 
but  the  natural  Evil  of  Pain  and  Diftrefs, 
through  Hoftility,  Sicknefs,  Famine,  &c.  which 
are  the  Judgments  of  God  upon  Men  for  Difo- 
bedience  and  the  Conamillion  of  moral  Evil. 

4.  To  lay,  that  God  originally  fo  conjlituted 
and  ordered  Things ^  that  Evil  muft  neceffarily  enjue 
in  confequence  of  fuch  Conftitution,  is  to  treat  him 
both  '2JS>  the  defigning  and  -potential  Author  ^of  all 
Evil.  Wherein  then  are  the  wickedeft  Creatures, 
whether  angelical  or  human,  to  blame  ?  If  they 
cannot  be  otherwife  than  they  are,  nor  a6t 
ocherwife  than  they  do  •,  in  Point  of  Equity,  all 

their 


(      9^       ) 

their  Wkkednefs  is  juflified  by  the  Neceflity  they 
are  originally  fubjecled  to  by  their  Creator  ^ 
whom  this  Doflrine  renders  the  real  Author  of 
//,  either  immediately  or  remotely.  If  God 
himfelf  laid  the  Ground-work  of  all  Evil,  he 
muft  be  the  Author  of  all  that  follows  by  ne- 
ceflary  Confequence  upon  it. 

According  to  my  Apprehenfion,  Sin  conjijls 
in  the  Creature^ s  -prefering  the  Indulgence  of  its 
depraved  Nature^  to  the  Obedience  of  Divine  Grace  ; 
which  Indulgence  leads  it  to  the  abufe  of  that 
Grace,  and  to  think,  fpeak  and  a6t  againft  the 
manifefled  Will  of  its  Creator.  Neither  the 
Origin,  nor  Continuance  of  Sin  in  the  World 
can  be  the  Fruit  of  God's  Will;  for  it  always 
brings  his  Diffleafure  upon  the  Creature.  It  is 
not  the  Effecl,  but  the  caufe  of  his  Difpleafure. 
A  Being  perfectly  Holy,  Juft  and  Good,  caa 
neither  do  Evil,  nor  Delight  in  feeing  his  Crea- 
tures do  it.  It  is  contrary  to  his  Nature,  there- 
fore againft  his  Will,  and  what  he  could  not 
fuffer  to  originate  without  offering  Means  to 
prevent  it,  and  (hewing  his  Difpleafure  with  it ; 
nor  can  he  conliftently  be  conceived  to  extend 
perfonal  Approbation  or  Averfion  to  any,  ex- 
clufive  of  the  State  of  the  Parties  refpecling 
Good  and  Evil. 

That  fome  obey^  and  others  refufe  Obedience 
to  the  Manifeftations  of  Divine  Grace,  is  cer- 
tainly true ;  and  we  believe,  the  Caufe  of  this 
Difference  is  not  of  God,  but  entirely  owing  to 
the  Man.  Let  him  that  doubts  it  enquire  in  his 
own  Confcience.  The  faithful  Witnefs  there,  by 
its  Condemnations  for  Evil,  will  plainly  fhew 
him,  that  the  Fault  is  his  own.  What  Man  is 
there  upon  Earth  without  thefe  compunclive 
Strokes  ?  Who  has  not,  alfo,  felt  at  Times 
Inclinations    and    Difpofitions    excited    ici    him 

towards 


(       9^      ) 

towards  Virtue  and  a  good  Life  ;  and  who  knows 
not,  that  when  he  followed  them,  he  found 
Peace  in  his  Obedience ;  and  when  he  turned 
from  this  falutary  Purfuit  to  one  of  a  contrary- 
Nature,  he  incurred  Trouble  and  Condemnation  ? 
Can  a  reafonable  Creature  need  further  Proofs, 
that  both  thofe  convicting  Keprehenfions  and 
Comforts,  are  the  internal  immediate  Adjudica- 
tions of  a  juft,  good,  powerful,  omniprefent, 
all-intelligent  Principle  ?  And  what  is  this  but 
God;  and  for  what  End  doth  he  thus  attend  every 
Soul  and  Confcience^  but  that  all  may  come  to  Re^ 
fentance  and  experience  Salvation  f 

5.  The  firft  moving,  true,  and  proper  Caufe 
of  Man's  Salvation  is  the  Goodnefs  and  Love  of 
God  to  him.  The  effential  Means  by  which  he 
effeds  it,  is  the  Operation  of  his  own  Holy  Spirit 
on  the  Soul  of  Man,  often  immediately,  and 
fometimes  inftrumentally,  by  making  ufe  of 
exterior  and  incidental  Things,  and  working  by 
theqi  as  fecondary  Means  *,  fuch  as  Preaching, 
reading  the  Scriptures  and  other  good  Books, 
pious  Converfation,  Worfhip,  Mercies,  Dif- 
trefles,  &c.  After  this  Manner  it  pleafeth  Di- 
vine Wifdom  to  exercife  the  Body  in  the  Ser- 
vice of  the  Soul,  whereby  both  are  bettered 
divers  Ways.  It  is  God  by  his  Holy  Spirit  w^ho 
w^orketh  all  Good  in  Man,  both  as  to  the  Will 
and  the  Deed,  It  is  by  Grace  we  are  faved, 
through  Faith  ;  or  in  the  Way  of  Faith.  That 
Faith  which  worketh  by  the  Love  of  God  to  the 
Purifying  of  the  Heart,  and  the  Production  of 
good  Works.  Thefe  are  the  genuine  Fruits  of  it, 
and  infeparable  from  it :  Therefore  without 
Works  we  cannot  be  faved.  Yet  it  is  not  by 
the  Works  that  we  are  faved,  as  the  Caufe  of 
Salvation  to  us,  but  by  Grace,  through  the  Root 
of  them,    the   Faith,    by    which  we  believe  in 

God, 


I      93      ) 

God,  open    to,  and  receive  him,  cleave  to  him, 
truft  in   him,    and  fo   lay  hold  of  eternal  Life. 
This  Faith  is  not  our  Faculty,    but  the  Gift  of 
God  to  us.     It  conies   by  Grace,  the  free  Grace 
of  God,  who  is    "   not  ivillwg   that  any    ihould  2  Pet.  iii. 
"  perifh,  but  that  all  ihould  come  to  Repentance."  ^* 
He  whofe  Works  are  Evil,  hath  not  this  faving 
Faith,   believe    what    Propofitions    he  will ;    for 
where  it  is,  it  neceiTarily  produceth  them.     This 
Root  is  never  without  its   Fruits.     "  Shew   mejam.ii.i8. 
''  thy    Faith    without    thy  Works,    and  I   will 
"  fhew  thee  my  Faith  by  my  Works,"  faith  the 
Apoftle  James.     Yet  thefe  Works  do  not  render 
us  meritorious  of   Salvation,  for  they   are    not  to 
be  attributed  to    us,    but   wholly  to    him    who 
through    his  Grace,    hath  brought  us   into  this 
blefled  State   of  living   Faith  wherein   they   are 
produced.     "  For  l?y  Grace  are  ye  faved,  through  Eph.  ii. 
"  Faithy    and   that  not    of  your/elves.     It  is  the   *  ^'  ^^' 
"  Gift  of  God.      Not  of  Works,    left  any  Man 
"  fhould  boaft  :    For  we  are  his  Workmanfhip^ 
*'  created   in    Chrift   Jefus    unto    good  Works, 
"  which    God    hath    before  ordained,    that    we 
*'  fhould  walk  in  them." 

6.  The  Reprobationary  Scheme  demonftrates, 
to  what  a  Pitch  of  Abfurdity,  the  Minds  even  of 
fenfible   and  pious  Men  may    be  carried,    when 
they  follow  their  own  cloudy  Reafonings  inflead 
of  the  Illuminations  of  the  Holy  Spirit.     Calvin  ^^V-  3- 
alTerts  that,    by  the  Ordination    and  Will  of  God  j  inft.  c. 
Adam  fell.     God  would    have  Man  to  fall — and  18. 
that  the  highejl  or  remote  Caufe  of  hardening  is  the  j jb^'de 
Will  of  God.     Beza   faith,  God  hath  predeftinated  ?r3sd. 
not  only  unto  Damnation,    but  alfo  unto  the  Caufes  p^Jj^/^^ 
of  it,  whomfoever  he    faw   meet.     Zanchius,    that  Lib.  de 
God  is  the  firfl    Caufe  of  Ohduration,     Zuinglius,  ^^f^' 
that    God  moveth  the    Robber  to  kill.      He   killeth,  Eccaut. 
God  forcing  hi?n  thereunto.     But  thou  wilt  fay,  he  Q^  5- 

N  is    ^  '   ^ 


(       94      ) 

^rovid.      is  forced  to  Sin  ;    I  permit  truly  that  he  is  forced^ 

Refp.  ad    Pifcator,   that  teprohate    Perfons    are  abfolutely  or- 

Verft.        dained  to  this  two-fold  End  5    to  undergo  everlajling 

T.\'zo.      Fumjhment^    and  necejjarily   to    ftn,    and  therefore 

to  ftn^    that   they  may   be  juflly   punijbed.     It  is  a 

Myftery  to  me,   how  the  poor  Reprobates  can 

be  jujlly  punijhed^  for  Anions  they    are  Divineiy 

obliged  to  commit  y  or  how  they   can  fin  by  ne- 

ceil?.rily  doing  the  Will  of  God, 

7.  Our  modern  Writers  of  this  Clafs,  refine 
a  little  from  the  Barbarifm  of  their  Predeceffors 
in  Expreffion,  but  their  Refinements  ultimately 
center  in  the  like  Accufation  of  their  Creator. 
S,  Newton  often  edges  about  it,  yet  appears  very 
fliy  of  fpeaking  his  Sentiments  clearly  upon  this 
Point ;  but  J  prefume,  we  have  them  in  his 
favourite  Author,  Jonathan  Edwards^  M.  A. 
whom  he  fo  particularly  recommends  in  his 
Letter,  Page  54.  This  Author,  in  his  careful 
and  flriil  Enquiry  into  the  modern  prevailing 
Notions  of  that  Freedom  of  Will,  &c.  has  thefe 
^'5S7-^'  ExprefEons.  "  If  by  the  Author  of  Sin  be  meant 
"  the  Sinner,  the  Agents  or  Actor  of  Sin,  or  the 
"  Doer  of  a  wicked  Thing ;  fo  it  would  be  a 
"  Pveproach    and    Blafphemy    to    fuppofe    God 

"  to  be  the  Author   of  Sin. But  if  by  the 

"  Author  of  Sin  is  meant  the  Permitter,  or  not 
'*  a  Hinderer  of  Sin ;  and  at  the  fame  Time,  a 
'•  Difpofer  of  the  State  of  Events  in  fuch  a  manner^ 
"  for  wife,  holy,  and  moft  excellent  Ends  and 
"  Purpofes,  that  Sin,  if  it  be  permitted,  or  not 
'^  hindered,  will  moft  certainly  and  infallibly  fol- 
"  low :  I  fay,  if  this  be  all  that  is  meant  by  the 
"  Author  of  Sin,     /  don^'t  deny   that  God  is  the 

«  Author   of  Sin'* ««  It  is  no  Reproach  for  the 

«  Moft  High  to  be  thus  the  Author  of  Sin. 
"  This  is  not  to  be  the  Adsr  of  Sin,  but  on  the 
^'  contrary,  of  Holinefs,     What  God  doth  herein 


{      95      ) 

**  IS  Holy,  and  a  glorious  Exercife  of  the  Infinite 
«'  Excellency  of  his  Nature"-^*'  That  it  is  mofl 
*-'  certainly  /<?,  that  God  is  in  fuch  a  manner  the 
*'  Difpofer  and  Orderer  of  Sin,  is  evident,  if  any 
*'  Credit  is  to  be  given  to  Scripture ;  as  well  as 
"  it  is  impoillble  in  the  Nature  of  Things  to  be 
*'  otherwife/' 

I  think  I  have  already  fhewn,  in  the  pre- 
ceeding  Part  of  this  Difcourfe,  that  it  is  not 
only  pojfible,  but  mo  ft  probable  to  be  other- 
wife;  and  now  fliall  proceed  to  fhew,  it  is 
impollible  to  be  according  to  this  Author's 
Afl'ertion. 

8.  If  God  diffofeth  the  State  of  Events  in  fuch 
a  manner,  that  Sin  will  mofi  certainly  follow,  and 
that  he  alfo  permits,  or  doth  not  hinder  it,  he  mufl 
be  the  fole  Author  of  Sin  himfelf,  and  thofe  who 
are  called  the  Adors,  or  Committers  of  Evil, 
are  only  Subjects  by  whom  he  eifecls  it :  They 
are  nothing  more,  in  the  Cafe,  than  t)xQ  neceffi" 
fated  Inftruments  of  Evil.  If  he  hath  /b  ordered 
the  Nature  and  Concerns  of  his  rational  Creation, 
that  they  mufl  mojl  certainly  and  infallibly  fin,  he 
muft  be  the  Caufe  of  Sin,  and  not  they ;  and  it 
cannot  be  righteous  in  him  to  charge  the  Blame 
of  what  muft  infallibly  follow,  from  his  own 
Determination  and  Difpofal,  upon  thofe  to 
whom  he  has  rendered  it  unavoidable. 

If  the  Almighty,  from  the  Beginning,  fa 
ordered  his  Creation  that  Evil  muft  necelTarily 
enfue  in  it,  it  muft  be  defigned  by  hitn,  or  he 
would  not  havey^  ordered  it,  and  every  fuppofed 
TranlgrelTor  necelTarily  adts  according  to  the 
Divine  Will,  in  every  Sin  he  commits,  and  the 
Divine  Being  takes  Pleafure  firft  in  hi^i  Sin,  and 
next  ig  his  eternal  Mifery  ;  for  he  is  certainly 
pleafed   when   his   Will  is   done.    What  worfe 

can 


(       96      ) 

can  be  faid  of  the  worft  of  Beings,  than  this 
Dodrine  implies  of  the  Beft. 

If  Man  be  allowed  no  Choice,  he  can  incur 
no  Guilt.  He  muft  at  fome  Time  be  at  Liberty, 
or  he  can  never  do  amifs.  If  he  do  only  what 
he  is  obliged  to  do,  by  a  Conftitution  of  Things 
fixt  by  his  Creator,  he  cannot  fm  againft  him  ; 
for  what  he  obliges  him  to  do,  he  zvills  him  to 
do,  and  it  can  be  no  Tranfgreffion  againft  him 
to  do  his  Will ;  becaufe  to  fin,  is  to  offend 
him,  and  to  offend  him,  is  to  ad  contrary  to 
his  Will.  Whatever  a  Man  doth  from  the 
Necefiity  of  his  Nature,  let  that  Neceflity  be 
the  Confequence  of  the  Lapfe  of  his  firft  Parents, 
or  not,  if  a  Remedy  be  not  in  his  Power,  it  is 
the  fame  thing  to  him.  It  was  not  himfelf  that 
fubjeded  himfelf  to  fuch  a  faulty  or  defedive 
Nature ;  therefore  he  cannot,  in  Equity,  be  con- 
demned for  what  he  could  no  way  help,  or  avoids 
To  affert,  that  a  Perfon  may  be  juftly  punifhed 
for  being  what  he  is  obliged  to  be,  ox  doing  what 
he  is  inevitably  forced  to  do  by  his  Maker,  may 
pafs  upon  blind  inconfiderate  People  tor  Myjlery ; 
but  to  others  it  mufl  appear  a  manifefl  Abfurdity, 
and  a  moft  daring  one,  when  attributed  to  the 
eternal  Fountain  of  all  Truth  and  JulHce,  a  Re- 
f  roach  to  him,  and  Blafphemy  againft  him. 

9.  It  is  impofftble  God  fhould  commit  any  Ad 
of  Sin,  becaufe  it  is  againft  his  Nature,  and  con- 
fequently  impoflible  he  fliould  will  it.  Sin  is  the 
Tranfgrejfton  of  his  Will,  and  if  he  could  neither 
will  nor  ad  it,  he  cannot  be  any  way  the  Author 
of  it.  'B'3^:t\y  fuffering  it  to  arife,  is  not  caujtng  it 
to  be.  All  that  can  be  allowed  is,  that  by  form- 
ing reafonable  Creatures,  and  conftituting  them  in 
a  State  of  rational  Freedom,  he  afforded  them 
the  Opportunity  of  making  their  Duty  their 
Choice  5  but  never  willed   them  to  abufe  it  by, 

lapiing 


(      97      ) 

lapfing  from  the  Grace  he  favoured  them  with  for 
their  Prefcrvation,  dividing  their  Wills  from  his 
Will,  and  counteracting  his  falutary  Laws  ;  to 
whom  they  owed  their  Being,  and  on  whom  they 
niuft  abfolutely  depend  for  all  the  Good  they  ever 
could  enjoy.  And  notwithftanding  he  forefaw 
they  might  be  prevailed  on  to  make  a  wrong  Ufe 
of  their  Liberty,  he  certainly  intended  to  favour 
them  with  Means  amply  fufEcient  for  their  Re- 
covery and  Reftoration.  Tho'  he  forbore  forcibly 
to  hinder  them  from  falling  into  Iniquity,  he  did 
all  that  could  be  done  to  prevent  it  in  rational 
Creatures.  He  forewarned  them  againftit,  fhew- 
ed  them  the  dreadful  Confequence  of  it,  and  un- 
queftionably  armed  them  with  Power,  by  his 
Spirit,  to  withftand  all  Temptation  to  it,  had 
they  kept  under  it.  He  never  could y^ /?^r;72/V,  as 
to  licence  their  Departure  from  their  reafonable 
Duty,  and  true  Interefl.  By  the  Power  and  Good- 
nefs  difpenfed  to  Man,  he  might  have  flood  with- 
out Sin;  and  now  that  he  has  fallen  into  it,  by  a 
Renewal  of  the  fame  Power  and  Goodnefs  flill 
afforded  him,  he  may  be  recovered  from  it,  and 
brought  to  Felicity.  His  Redeemer  both  offers 
and  aflifts  him  ;  yet  he  backflides,  and  refufes  to 
abide  under  the  Guidance  of  his  great  Benefactor. 
Man's  Dejlrudion  therefore,  is  of  him/elf  and  in  Hof.  xiii. 
the  Lord  alone  is  his  Help,  9« 

10.  We  are  told.  The  Will  is  always  determined 
by  the  Jlrongeft  Motive.  Has  the  Will  no  Liberty 
then,  at  any  Time  ?  Is  it  always  fo  forcibly  de- 
termined, in  all  its  Motions  by  Circumftances 
and  Motives  fucceflively  arifing  upon  it,  from  the 
original  Conflitution  of  Things,  that  every  Man 
is  neceffarily  obliged  to  think,  fpeak,  and  ad  jull 
as  he  doth  ?  No^  it  is  anfwered.  In  temporal  Mat- 
ters  the  Mind  has  a  Liberty  of  Choice.  Why  not 
in  Spirituals  as  well  as  Temporals  r  How  are  the 

Motives 


(      98      ) 

Motives  and  Circumftances  which  determine  the 
Will  in  temporal  Concerns,  more  in  its  Power 
than  thofe  that  determine  it  in  fpiritual  ones  ;  and 
how  do  we  know  it  to  befo?  Was  this  really  the 
Cale,  our  inevitable  Acts  would  certainly  render 
us  no  proper  Subjecls  of  Reward  and  Punifli- 
ment ;  of  Come,  ye  Blefled,  or  Go,  ye  Curfed, 
We  muft  be  equally  unintitled  to  Approbation 
and  Ccnfure. 

Thofe  who  alledge,  that  Motives  arife  from 
the  Circumftances  we  are  placed  in,  and  the  Oc- 
currences we  meet  with,  which  neceffarily  oblige 
us  to  think,  fpeak,  and  ad  as  they  imprefs  our 
Minds,  do  not  appear  fufficiently  to  confider,  that 
there  is  a  Supreme  All-powerful  Controller  of 
Circumftances  and  Events,  who  can,  and  unquef- 
tionably  doth,  in  due  Seafon,  by  his  potential  In- 
fluence upon  the  Mind  of  Man,  counterbalance 
every  other  Influence.  Can  we  think  that  he 
placeth  Good  and  Evil,  Life  and  Death  before 
Men,  as  the  Sacred  Records  teftify,  and  calleth 
them  repeatedly  to  chufe  Life  and  Good,  and  yet 
that  he  doth  not  enable  them  fo  to  do  ?  Every 
Divine  Precept,  every  Exhortation,  every  Com^ 
mand,  every  Commination,  implies  a  Liberty  af- 
forded to  the  Subjeft,  to  comply  or  refufe  j  to 
obey,  or  difobey. 

II.  In  the  Suppofition  before  us,  the  Will  of 
Mm  is  efleclually  deprived  of  all  Freedom  in  his 
main  Concern.  For  it  is  the  fame  Thing  to  the 
Sufferer,  whether  the  Superior  Power  fubjedl  him 
under  this  irreliflible  Fatality,  by  an  immediate  and 
unalterable  Decree,  or  by  the  Means  of  Motives 
and  Inducements,  lo  powerfully  fuited  to  his  na*- 
tural  Inclinations  and  Paflions,  that  he  muft  necef- 
farily be  carried  away  with  them.  The  Man  is 
equally  in  Bondage  either  Way.  To  tell  him,  that 
his  Will  is  free,  becaufe  he  doth  as  he  pleaies  when 

he 


(      99      )  » 

he  acls  agreeable  to  thofe  Motives,  and  the  Dif* 
pofitions  they  neceffarily  excite,  or  enlarge,  whilft 
at  the  fame  Time,  they  are  unvoidable  by  him, 
and  fo  irreiiftibly  influential  to  his  corrupt  Incli- 
nations, that  they  are  rendered  eagerly  concur- 
rent with  them  ;  to  argue  in  this  Cafe,  that  be- 
caufe  ^the  Party  purfues  the  Gratification  of  his 
prefent  Defires,  he  ads  upon  a  Principle  of  Free- 
dom, is  to  afiert  an  evident  Fallhood.  For,  the 
Man  is  firft  deceived,  overpowered,  and  fo  un- 
wittingly captivated,  that  he  cannot  avoid  wil- 
ling the  Evil  he  is  infnared  into  ;  and  though  he 
wills  it,  it  is  becaufe  his  Will  is  not  at  Liberty, 
but  previoufly  deceived  and  captivated,  though 
he  fees  not  how,  and  inflead  of  being  a  moral 
Agents  is  merely  the  Inftruiunt  of  an  unfeen  fu- 
perior  Power,  who  artfully  obliges  him  to  an 
evil  Courfe,  and  to  the  Infelicity  confequent  upon 
it. 

The  Nature  of  Liberty  fuppofes  no  abfolute 
Neceflity,  but  fuch  a  Freedom  as  may  admit  of 
Choice,  without  a  predetermining  Power  obliging 
one  Way  only.  ^Tis  true,  the  Powers  of  Men,  as 
well  as  thofe  of  all  other  Creatures,  are  neceffarily 
limited  to  their  proper  Sphere.  No  Creature  can 
exceed  the  Bounds  of  its  proper  Element,  yet  it 
can  ad  with  Freedom  therein,  as  a  Bird  in  the 
Air,  or  a  Fifli  in  the  Water;  fo  Man,  though 
unable  to  flretch  beyond  the  Compafs  of  Hu- 
manity, is  enabled  to  ad  at  Liberty  within  it ; 
and  I  conceive,  a  wife  and  good  Being,  though 
Omnipotent,  would  not  put  any  Reftraint  or 
Force  upon  him  there,  but  for  his  Good.  It  is 
barbarous  to  fuppofe,  he  would  rellrain  him  from 
Good  in  order  to  his  Hurt.  "  Far  be  it  from  Job  xxxiv 
«  God,  thathefhould  do  Wickedncfs;  and  from '°'''-^> 
"  the  Almighty,  that  he  fhould  commit  Iniquity. 
*'  For  the  Work  of  a  Man  fhall  he  render  unto 

«  him, 


(  100  ) 

**  him,  and  caufe  every  Man  to  find  according  to 
*'  his  Ways. — For  he  will  not  lay  upon  Man  more 
"  than  right ;  that  he  fhould  enter  into  Judgment 
«  with  God." 

12.  I  cannot  perceive  any  Ground  for  a  de- 
ftru<5live  Partiality  in  Almighty  Wifdom,  and 
perfecl  Equity.  Can  he  who  prefers  Mercy  to 
Sacrifice,  exalt  Cruelty  above  Mercy  ?  To  fup- 
pofe,  that  the  Supreme  Excellence  fhould  create 
all  the  Millions  of  Mankind  of  one  Nature,  and 
for  eternal  Duration,  and  that  he  Ihould,  either 
immediately  or  remotely,  neceffitate  a  Minority 
of  them  to  everlafting  Happinefs,  and  at  the 
fame  71me  determine  to  give  the  major  Part  no 
other  Opportunity,  but  to  be  inevitably  and  eter- 
nally miferable  ;  is  to  fuppofe,  that  there  is  more 
Cruelty  than  Goodnefs,  more  Rigour  than  Wif- 
dom,  and  more  Inequality  than  Mercy  in  the  Di- 
vine Nature.  I  therefore  muft  conclude,  that 
the  Suppofition  is  irrational,  unjuft,  and  grofily 
injurious  to  the  Divine  Character. 

It  is  to  be  underftood,  that  he  who  is  fuppofed 
to  acl  in  this  contrary  Manner,  towards  his  Crea- 
tures in  the  fame  State  and  Nature,  doth  itfrom 
one  and  the  fame  Nature  in  himfelf\  or  that  he  is 
differently  determined  towards  them,  from  two 
different  Natures  of  contrary  Difpofitions  in  him- 
felf  ?  I  am  utterly  unable  to  conceive  how  oppojtte 
Wills  can  fubfift  in  the  fame  Nature y  and  how  two 
contrary  Natures  can  exift  in  a  Being  of  perfecl 
and  immutable  Simplicity  and  Purity  ;  or  that 
fuch  contrary  Procedures  concerning  his  rational 
Creatures,  can  arife  from  Unity,  Equity,  and 
Goodnefs,  in  the  utmoft  Perfection  ?  But  no  Dif- 
ficulty attends  the  Suppofition,  that //^^  fame  Na- 
ture fhoifld  operate  to  different  EffeB^^  upon  Sub- 
jects in  different  Conditions.  It  is  evident  to  every 
Man's  Obfervation,  that  the  moil  glorious  in- 
animate 


(        loi        ) 

animate  Objedt  of  Creation,  the  Sun,  by  its 
Beams  will  foften  Pitch  and  harden  Clay  ;  but 
thefe  contrary  Effects  arifc  not  from  different  Na- 
tures in  its  own  Rays,  but  are  different  Effects  of 
the  fame  Beams,  occafioned  by  the  contrary  Dif* 
pofitions  of  the  Pitch  and  Clay  to  receive  them. 
So,  I  apprehend,  the  Holy  Spirit  operates  dif- 
ferently on  different  Perfons,  by  reafon  of  their 
different  States  and  Difpofitions  to  receive  its  In- 
fluences. 

It  is  not  a  little  affecting,  to  behold  Allega- 
tions fo  injurious  to  the  great  Difpenfer  of  all 
Good,  fet  forth  with  Subtlety  of  Sentiment,  and 
Elegance  of  Language,  which  can  hardly  fail  to 
operate  to  the  Deception  and  Hurt  of  thofe  who 
embrace  and  allow  them  a  Place  in  their  Minds. 
To  affert,  that  God  either  originally,  or  after- 
wards, difpofed  the  Courfe  Of  Things^  and  State  of 
Events  in  fuch  a  Manner^  that  Sin  mujl  certainly 
and  infallibly  follow^  is  to  render  him  the  inten* 
tional  and  primary  Author  of  all  the  Evil  that 
enfues.  For  he  that  raifes  a  Building,  cauieth  it 
to  be  filled  with  Combuftibles,  and  fets  Fire  to 
it  by  a  Fuze,  or  a  Train  of  Powder  of  the 
greateft  Extent,  which  muft  infallibly  burn  it 
down,  is  as  certainly  the  Deflroyer  of  the  Edifice, 
as  if  he  fired  it  immediately  without  fuch  Means. 

I  3.  It  hath  been  alledgcd.  If  God  had  not  given 
Man  Liberty y  he  could  not  have  abufed  it.  Very 
true.  If  the  Artificer  had  not  made,  nor  the  Shop- 
keeper furnifhed  the  Suicide  with  the  Knife  he  cut 
his  Throat  with,  he  could  not  have  miluied  it ; 
but  is  he  who  made  or  fold  it  him,  for  better  Pur- 
fofes^  intitled  to  any  Part  of  his  Guilt  ?  Without 
Liberty  Man  could  not  have  finned,  and  without 
the  Knife  the  Suicide  could  not  have  made  fuch  a 
felf-injurious  Ufe  of  it ;  yet  it  is  not  the  Kniie, 
nor  thofe  who  furnifhed  it  j  neither  is  it  the  Li- 

O  berty, 


(  102         ) 

berty,  hot  iit  ^^ho  afforded  it ;  but  the  ill-coh-» 
ceived  Difpofitioh  of  the  Perpetrator  from  whence 
the  Default  arifethj  and  to  which  it  is  in  JufticCj 
wholly  to  be  imputed^ 

1 4.' All  the  Souls  that  God  has  made  are  equal- 
ly   his  j   and    he   ivhofe    Mercies    are   over   all  his 
Works ^    overlooks    none  of  his  Creatures  in  the 
^Diftribution   of  his  Mercies.     He  with-holds  his 
Talents  from  none,    but   difpenfeth  them  in  dif- 
ferent Portions  to  different  Perfons ;    that   focial 
Communication  and  Connection  may  be  preferved 
amongfl  us  in  this  Life.     To  One  he  gives  five 
Talents ;  to  a  Second,    two ;  to  a  Third,   one  5 
but  to  every  one  a  Degree  of  Divine  Manifefta- 
tion  fufficient,  if  believed  in  and  obeyed,  to  ope- 
rate to  his  Salvation.     He  juflly  requires  a  Profit- 
ing anfwerable  to  the  Meafure  he  affords;  and  as 
he  perfectly  knows  to  what  Degree  of  Improve- 
ment each   might   have  attained,  he  will  finally 
•judge  all  according  to  their  Increafe,  their  Neg- 
ligence, or  their  Rejection  of  the  Talent  received. 
15.  The  rational  immortal  Soul,  is  principally 
and  effentially  the  Man,     This,  as  I  have  already 
fliewn,  is  the  immediate  Creation    of  (iod,    and 
defcended  not  from  Adam  and  Eve^  nor  paffeth 
from  Parents  to  Children,  hke  the  mortal  Body  ; 
and  feeing  it  never  was  in  them,  it  never  finned  in 
them.      The    Doctrine    of   Preterition    therefore, 
which  fuppofes,  that  all  finned  when  Adam  tranf- 
greffed,  and  deferve  Condemnation  for  the  Sin  he 
committed,  and  thence  concludes,  that  God  doth 
juflly  with-h old  his  faving  Grace  from  the  Majo- 
rity  of  Mankind  ;    is  a  Conclufion  drawn  from 
untrue  Fremifes^  and  confequently  a  fatfe  Dcdritse, 
Firft  to  create  the  rational  Soul,  and  then  to  forfake 
it,  is  not  Preterition^  but  Derelidion,  And  this  Doc- 
trine is  not  only  falfe^  but  dangerous.     For  when 
fome    feel  the  comfortable  Touches   of  Divine 

Vifitation 


(       103       ) 

Vifitation,  inftead  of  humbling  themfelves  under 
it^  th  It  the  Work  of  Regeneration  may  go  for- 
ward, this  Opinion  leads  them  to  imagine  it  to  be  a 
Mark  of  their  Election,  and  perhaps  to  add  other 
Marks  to  themfelves  from  miflaken  Scriptures ; 
by  which  they  increafe  their  natural  Pride,  SeU- 
conceit,  and  Prefumption,  which  defeat  the  good 
Intention  of  God^s  Grace  towards  them.  Others, 
of  a  melancholy  Turn,  when  convicled  and  dif- 
treffed  in  their  Miiids  for  Sin,  are  led  by  this 
Opinion^  to  think  it  a  Mark  of  perfonal  Repro- 
bation, and  thence  into  Defpondence,  with  all  its 
difmal  Confequences,  Thus,  what  the  merci- 
ful Creator  intends  for  Men's  Benefit,  they  turn  to 
their  own  great  Difad vantage. 

1 6.  Whatever  Dodrine  contradicts  the  evident 
Sei)fe,  of  thofe  clear  and  exprefs  Portions  of  the 
Sacred  Record,  which,  by  Divine  Commiilion, 
profelTedly  and  directly  treat  upon  this  Point  ;, 
fuch  Dodrine  muft  be  falfe,  and  ought  to  be  re- 
jec^led.  It  anfwers  no  good  Purpofe  to  increafe 
Difputation  about  Things  hidden,  or  Texts  ob- 
fcure  and  ambiguous;  but  this  is  certain,  and  cer« 
tainly  to  be  relied  upon,  that  where  the  i^lmighty 
plainly  declares  his  Will  refpe^ting  his  Creatures, 
he  who  cannot  be  miftaken,  is  furely  to  be  cre- 
dited in  Preference  to  the  Contra-politions  of  mif- 
taken Men,  wiio  prefume  to  interpret  his  Words 
fo  as  to  contradict  his  moft  clear,  and  mod  folemn 
AfTeverationSo 

Through  a  Mif:ipprehen(ion  of  the  fecond  Com- 
mandment, the  People  of  I/rael,  in  Ezekiel's 
Time,  had  efpoufed  this  reprohationary  Notion^ 
that  the  Children  were  puniihed  for  the  Sin  of 
their  Parents,  fo  that  it  was  become  a  Maxim 
among  them,  "  The  Fathers  have  eaten  four 
«  Grapes,  and  the  Childrens  Teeth  are  fet  on 
"•  edge."     The  Prophet   therefore,  was  efpecially 

commijftoned 


(       104      ) 

commtjfioned  to  declare  God's  immutable  Will 
and  Determination,  in  Oppofition  thereto.  "  As 
"  I  live,  faith  the  Lord  God,  ye  fhall  not 
"  have   Occalion  any  more  to  ufe  this  Proverb 


a 


in  IfraeL  Behold,  all  Souls  are  mine,  as 
"  the  Soul  of  the  Father^  fo  alfo  the  Soul  of 
"  the  Son  is  mine :    The  Soul  that  Sinneth  it  fhall 

Ver,  to,  u  ^^Q^  q^ijg  ^qj^  JJ^all  not  hear  the  Iniquity  of  the 
"  Father^  neither  fhall  the  Father  bear  the  Ini- 
"  quity  of  the  Son  ;  the  Righteoufnefs  of  the 
"  Righteous  fhall  be  upon  him,  and  the  Wicked- 

Ver.  25  «  nefs  of  the  Wicked  fhall  be  upon  him.—  Yet 
^'  ^'  ye  fay.,  the  Way  of  the  Lord  is  not  equal. 
*^  Hear  now,  O  Houfe  of  Ifrael !  Is  not  my  Way 
*'  equal?  Are  not  your  Ways  unequal?  When  a 
"  righteous  Man  turneth  away  from  his  Righteouf- 
*'  nefs,  and  committeth  Iniquity,  and  dicth  in  them, 
"  for  his  Iniquity  that  he  hath  done,  Ihall  he  die. 
^'  Again,  v^hen  the  wicked  Man  turneth  away 
"  from  his  Wickednefs  that  he  hath  committed, 
*^  and  doth  that  which  is  lawful  and  right,  he 
*^  fhall  fave  his  Soul  alive.  Becaufe  he  confider- 
'*  eth,  and  lurneth  away  from  his  Tranfgref- 
"  lions  that  he  hath  committed,  he  fhall  furely 

Ver.  30,  «  live,  he  fhall  not  die.— I  will  judge  you,  O 
^'  Houfe  of  Ifrael^  every  one  according  to  his 
"  Ways,  faith  the  Lord  God.  Repent,  and  turn 
^'  yourfelves  from  all  your  Tranfgreflions ;  fo  Ini^ 
^'  quity  fhall  not  be  your  Ruin,"  The  Prophet  re^ 
peats  more  to  the  like  Purpofe,  both  in  this  Chap* 

(fhap.       ter,  and  in  the  33d.     "  As  I  live,  faith  the  Lord 

xxxiii.ii.  ,,  Q^j^    J  ^^^^  ^^  Pleafure  in  the  Death  of  the 

"  Wicked,  but  that  the  Wicked  turn  from  his 
^c  jYay  and  live*  Turn  ye,  turn  ye  from  your 
^'  evil  Ways;  for  why  will  ye  die,  O  Houfe  of 
Ver,  17,  c<  Jfraelf -^Yct  the  Children  of  thy  People  fay, 
io»  19'  tc  j.jjg  Way  of  the  Lord  is  not  equal ;  but  as  for 
*'  them,  their  Way  is  not  equal.    When  the  Righ- 

^'  teous 


(       I05       ) 

«  teoiis  turneth  from  his  Righteoufnefs,  and  com- 
"  mitteth  Iniquity,  he  fhall  even  die  thereby.  But 
"  if  the  Wicked  turn  from  his  Wickednefs,  and 
"  do  that  which  is  lawful  and  right ;  he  Ihall  live 
''  thereby:' 

It  is  manifeft,  the  Death  denounced  in  thefe 
Scriptures,  is  not  the  common  Death  of  the  Body ; 
for  in  that  Refpecl,  one  Event  happeneth  to  the 
Righteous  and  the  Wicked,  but  that  State  of 
everlafting  InfeUcity  peculiar  to  thofe  who  go 
out  of  Time  into  Eternity,  without  Repentance 
and  Regeneration. 

From  all  thele  exprefs  Declarations,  it  evident- 
ly appears,  that  the  Almighty    "doth  not  alflicl  Lam.iii. 
"  willingly^  nor  grieve    the  Children  of  Men  ;"  ^^* 
that  he  is    not    willing    that  any    fhould   perifti, 
but  that  ^//  fhould  come  to  Repentance.     Thefe  ^  I'et.  iii. 
are  all  plain  Manifeftations  of  the  Mind  of  God  ^' 
profefTedly  on   the  Point,  and  to  all  who  intend 
not  to  deny  his   Uprightnefs  and  Veracity  they 
ought   to   be   decifive.      The   Sins   of  Men    arc 
placed  to  the  Account  of  their  own  WilU  and  not 
to  the  Will  of  God,  in  that  pathetic  Expoflula- 
tion,  Why  will  ye  die?    And  indeed,  it  is  impojjible 
he  fhould  will  that  which  is  a  Tranfgreflion  of  his 
Will.     It  is  clear,  he  doth  all   that  can  be  done 
by  fair  Means  to  prevent  it.     By   that  prefling 
Repetition,  Turn  ye^  turn  ye  from  your  evil  Ways^ 
it  is  manifeft,  he  puts  it  in  the  Power  of  Men  to 
turn  from  them.     Who  then  can  juftify  their  Per- 
verfenefs,  by  any  way  charging  their  Sin,  either 
immediately  or  remotely,  to  his  Account  ? 

Men  are  not  deftroyed  through  any  Malevolence 
in  their  Creator  towards  them  ;  but  are  faved  by 
his  Grace,  which  he  difpenfeth  to  all  from  that 
unparalled  Benevolence,  which  arifeth  purely  from 
his  Infinite  Goodnefs.  Sinful  Man  hath  nothing: 
to  offer,  God  therefore,  will  have  Mercy,  becaufe 

he 


(       io6      ) 

he  will  have  Mercy  ;  becaufe  he  is  full  of  Mercy^ 
he  will  difpenfe  it  to  his  helplefs  and  unworthy 
Creatures.  "  I/'  faith  he  to  the  repenting  Sinner, 
"  even  I  am  he  that  bloj:teth  out  thy  Tranfgref- 
*^  iions,  for  mine  own  Sake^  and  will  not  remember 
«^  thy  Sins." 

17.  Detachments  of  various  Texts  and  Por- 
tions of  Scripture,  though  indirect  to  the  Sub- 
ject, and  alluding  to  different  Confiderations, 
have  been  prefled,  and  martialled  under  divers 
Colours,  to  fix  a  cruel  Partiality  on  our  common 
Creator  and  Benefactor.  We  are  told,  that  he 
ordered  the  Obflinacy  of  Pharaoh^  the  Sin  and 
Folly  of  Sihon,  and  the  Kings  of  Canaan,  the 
treacherous  Rebellion  of  Zedekiah  againft  the  King 
of  Babylon^  the  Rapine  and  Ravages  of  Nebu- 
chadnezzar, &c.  But  properly  confidered,  this 
was  ordering  Punifliment  for  Sin,  not  Sin  for  Pu- 
nifhrnent.  He  hardeneth  none  till  they  have 
hardened  themfelves  paft  all  Probability  of  Repent- 
ance, and  then  he  leaves  them  to  the  Mif-rule  of 
their  own  beloved  Lufts  and  Vices  ;  and  what  are 
treated  as  unrighteous  Ravages,  though  really 
fuch  in  the  Committers  of  them,  are,  refpeding 
the  Almighty,  the  righteous  Execution  of  his 
Juflice  againft  thofe  vi'ho  have  filled  up  their  Mea- 
fure  of  Iniquity,  and  abufed  his  gracious  Good- 
nefs  and  long  Iforbearance  towards  them,  till  he 
fees  fit  no  longer  to  continue  it  to  them.  Thus 
he  punilheth  the  fettled  Wickednefs  of  fome,  by 
the  Wickednefs  of  their  Enemies,  which  he  per- 
mits to  be  turned  upon  them  ;  and  afterwards 
proceeds  in  like  Manner  with  their  Chaftifers, 
when  they  alfo  have  filled  up  their  Meafure. 

I  fhall  omit  at  prefent  to  proceed  further  with 
the  Scriptures  alledged  againft  the  univerfal  Ex- 
tenfion  of  Divine  Goodnefs  to  the  Souls  of  Men, 
and  acknowledge  my  Inability  to  conceive,  what 

wife^ 


(      107     ) 

wife^  holy^  and  mofi  excellent  Ends  and  Purpofes 
could  be  anfwered,  by  the  Almighty^ s  difpoftng  the 
State  of  Events  in  fuch  a  Manner^  that  Sin  will 
mofi  certainly  and  infallibly  follow^  and  eternal 
Mifery  to  innunierable  Multitudes  of  his  Creatures 
in  Confequence  ;  and  alfo  what  Glory  can  accrue  to 
a  Being  infinite  in  Wifdom,  Power  and  Goodnefs, 
from  his  continually  creating  imniortal  and  reafon- 
able  Creatures,  with  no  better  Intention  towards 
them  but  that  moft  barbarous  one  of  irredeemabler 
Infelicity.  I  am  alfo  at  a  Lofs  to  difcover,  what 
Comfort  can  arife  to  an  humane,  virtuous  and 
charitable  Mind  from  fuch  a  cruel  Confideration. 
Thofe  Hearts  muft  be  very  unfeeling  for  others, 
and  their  Conceit  in  their  own  Favour  very  ftrong, 
who,  fancying  to  themfelves  a  perfonal  Efeclion, 
can  pride  and  confole  themfelves  in  their  own 
imagined  Security,  and  the  inequitable  Deftruclion 
of  the  major  Part  of  their  Species.  Milled  Men, 
like  the  unprofitable  Servant,  may  imagine  fuch 
unjuft  Severity  in  the  unchangeable  Perfection  of 
Equity,  but  thofe  who  have  the  Love  of  God 
fhed  abroad  in  their  Hearts,  by  the  Holy  Gholl, 
find  it  to  flow  freely  towards  all  Mankind  without: 
Exception,  and  to  engage  them  to  wifh  the  Sal- 
vation of  alL  This  is  a  flronger  Proof  to  them 
of  the  Univerfality  of  God's  Goodwill  to  Men, 
than-  all  the  fophiftical  Reafonings  of  thofe  who^ 
remain  inlenfible  of  it,  to  the  contrary. 

1 8.  Before  I  leave  this  Subject,  let  me  obferve^ 
that  my  Opponent,  P.  198,  after  his  ufual  Man- 
ner of  making  Meanings  for  me,  will  have  it,  that 
according  to  fomeof  my  Expreffions  ^  "  Mankind 
"  are  by  Nature,  in  fuch  a  State,  that  if  God 
"  does  not  afford  them  fufiicient  Means  of  Salva- 
"  tion,  he  is  itnjujl ;  lurely  then,  there  can  he  no 
"  Grace  in  his  giving  them  thefe,  for,  whatfoever 
"  he  is  hcund  in   Juftice  and  Equity  to  beftow, 

"  cannot 


(       io8      ) 

^'^  cannot  be  Grace.     This  is  an  Obfervation  which 
"  carries  its  own  Evidence  "with,  it." 

Every  Obfervation  carries  its  own  Evidence  with 
it,  but  it  may  not  be  a  true  Evidence.  What  I 
affert  is,  that  as  it  would  be.an  Adl  of  Injuftice 
and  Cruelty,  to  create  rational  and  fenfible  Souls, 
with  no  better  Purpofe  towards  theni,  than  to 
render  thera  inexpreffibly  and  eternally  miferable, 
by  continually  fupporting  them  in  Being,  and  as 
continually  with-holding  that  from  them  without 
H'hich  they  never  can  be  relieved  j  fo  it  is  impojjible 
for  God,  who  is  moft  eflentially  and  immutably  Juf- 
tice  and  Goodnefs  itfelF,  to  ad:  otherwife  by  his 
Creatpres  than  according  to  Juftice  and  Goodnefs  ; 
and  therefore,  that  he  certainly  doth  not  with4iold, 
but  affords  his  Creatures  the  Means  neceffary  to 
their  Felicity.  I  beHeve  his  Mercies  are  over  all, 
and  to  all,  v/ith  a  juj}  and  gracious  Intent  towards 
them  ;  and  that  the  univerfal  Redeemer  purchafed 
Gifts  for  thofe  who  prove  rebellious,  as  well  as 
others,  and  that  all  are  vifited  with  a  Manifefta- 
tion  of  his  Spirit,  that  they  may  profit  by  it ; 
and  though  they  do  lapfe  from  the  vifiting  Power, 
and  often  lofe  the  difpoiing  Afliftances  afforded 
them,  he  ilill  follows  them,  Time,  after  Time,  in 
long  Forbearance,  and  often  revifits  them,  of  his 
freely-abounding  Grace  and  Mercy,  that  they  may 
be  prevailed  upon  to  come  to  Repentance  and  be 
faved.  Hence,  according  to  common  Phrafcolo- 
gy,  we  iiile  his  univerfal  primary  Affiftance  an 
Acl  of  Equity,  and  his  numerous  Repetitions 
thereof  Acls  of  Goodnefs  ;  yet  neither  is  the  Firft 
without  Grace  and  Mercy,  nor  are  the  Latter  void 
of  Equity.  As  to  that  of  God's  being  bound  in 
Juftice  and  Equity,  I  do  not  fee  the  Propriety  of 
that  Language.  I  apprehend,  he  is  not  bound  by 
any  Thing,  but  that  he  always  ads  in  the  ferfed 
Freedom  oj  his  own  Nature  j  which  is  that  of  Equi- 


(       ^^9      ) 

(y,  Trutlh  and  Goodnefs.  For,  {Iri^lly  Ipeaking,  I 
think  it  lefs  proper  to  fay,  that  he  has  what  we 
mean  by  thel'e  Terms,  than  that  he  /j  what  we  in- 
tend by  them  ;  and  as  his  Ellence  can  never  admit 
of  the  lead  Imperfection,  it  is  impoflibie  he  Oiould 
ever  be,  or  act  otherwife.  It  is  therefore  by  a 
ftrained  and  unjuft  Innuendo,  that  S,  N,  would 
infer  from  my  Words,  that  irrev^erent  upbraiding 
Kind  of  ExprefHon,  "  If  God  does  not  afford  them 
"  fufEcient  Means  of  Salvation,  be  is  unjufij' 
Should  I  follow  his  Manner  of  Reafoniiig,  I 
might  as  properly  infer,  that  he  holds  Grace  and 
Juftice  are  incompatible  with  each  other,  and 
cannot  pofiibly  concur  in  the  fame  Ad  ;  which, 
I  think,  he  will  hardly  affirm.  Doth  not  he,  as 
well  as  I,  alTert  that  God*s  Ads  are  according 
to  Juftice  ?  Will  he  allow  me  to  fay,  that  he  there- 
fore denies  there  is  either  Grace  or  Mercy  in  them  ? 
Should  I  put  fuch  an  Abufe  upon  his  ExpreiHons, 
he  would  unqueftionably  beftow  the  Severity  of 
his  Juftice  upon  me  ;  which  I  acknowledge  he  has 
often  done  with  great  Freedom,  without  anyjuft 
Merit  on  my  Part. 

19.  We  read  Ifaiah  I  v.  8,  9.  "  My  Thoughts 
*'  are  not  your  Thoughts^  neither  are  your  Ways  my 
"  Ways,  faith  the  Lord  j  for  as  the  Heavens  are 
*'  higher  than  the  Earth,  fo  are  my  IV ays  than  your 
"  Ways^  and  my  Thoughts  than  your  Thoughts.^* 
And  Chap.  xl.  28.  the  Prophet  faith,  "  There  is 
"  no  fearching  of  his  Underftanding."  Yet  our 
Chriftian-Fatalifts  appear  to  think  themfeh-ss  wife 
enough  to  difcover,  the  very  precife  Mode  and 
Manner  of  God's  Prefcience,  and  becaufe  they 
can  fee  but  one  Way  how  Omnifcience  Ihould 
foreknow,  they  feem  to  conclude,  there  can  be  no 
other  in  the  unlimited  Expanie  of  Infinite  ADility. 
But,  "  who  hath  known  the  Mind  of  the  Lord,  Pom. xl.^ 
*'  or  who  hath  been  his  Counfeilor  ?"  To  whom  ^'^' 
^  P  hath 


(        "o       ) 

tath  he  revealed  thofe  unfearchable,  and  ineoiil- 
prehenfible  Secrets  of  the  Divine  EiTence  which 
belong  to  himfelf  only  ?  A  due  Degree  of  Mo^ 
defty  would  teach  us,  there  is  fomething  in  thd 
Mode  and  Manner  of  Infinite  Comprehenlion^ 
as  much  beyond  the  Reach  of  our  limited  Capa- 
cities, as  the  Extent  of  Omnifcience  itfelf ;  and 
Attempts  to  unvail  infcrutable  Myfleries,  are  more 
evident  Demonflrations  of  human  Prefumption 
and  Folly,  than  of  Wifdom  and  Piety.  Are 
thofe  Men  fure,  there  is  no  Way  poilible  for  God 
to  know,  but  what  is  open  to  the  Perception  of 
their  imperfed  Modicum  of  Reafon  ?  The  Ar- 
guments they  ground  upon  this  imaginary  Founda- 
tion, are  fufficient  to  impeach  their  Bafis ;  for 
they  carry  an  evident  Face  of  Falfhood.  They 
ultimately  and  unvoidably  render  thfe  undeniable 
Source  of  all  Good,  and  Center  of  all  Perfection, 
the  real  6ind  intentional  Author  of  all  Imperfec- 
tion, Vice  and  Wickednefs,  and  all  the  Mifery 
confequent  thereupon;  which  it  is  imfoffible iov 
Job  xL8.  unchangeable  Truth  and  Goodnefs  to  be.  *'  Wilt 
"  thou,'*  faith  he, ''  difannul  my  Judgment  ?  Wilt 
"  thou  condemn  me,  that  thou  maycft  be  righte- 
Rom.  iii.  ''  ous  ?"— "  God  forbid,''  faith  the  Apoftle,"  yea, 
^'  "  let  God  be  true,  but  every  Man  a  liar." 

From  the  Certainty  of  the  Premifes  the  Certain- 
ty of  the  Conclufion  arifeth.  From  uncertain  Pre- 
mifes no  certain  Conclufion  can  be  drawn.  There 
is  fomething  in  the  Divine  Prefcience  which  always 
hath  been,  and  is  ever  like  to  remain  an  impenetra- 
ble Secret  to  human  Underftanding.  What  no 
Man  knows,  no  Man  can  properly  argue  from. 
We  know  the  Divine  Being  is  but  one  Effence, 
perfectly  pure  and  fimple.  One  eternal,  immuta- 
ble, central  Power,  making  and  fupporting  all  other 
Beings,  and  operating  variouily  according  to  the 
Subjeds,  and  the  State  of  the  Subjeds  of  its  Ope- 
ration \ 


(    '"    ) 

ration ;  but  never  contrarily  towards  Subjects  in 
the  fame  Condition.     As  all  Souls  are  equally  his 
immediate  Creation,    no  juft  Reafon   can  be  ad- 
vanced why  he,  who  is  righteous  in  all  his  Ways,  Pfal.  cxU% 
and  holy  (or  merciful)  in  all  his  fVorks,  fhould  deal  ^'^' 
io  unequally  with  them,  as  to  predetermine  fome  to 
eternal  Happinefs,  and  others  to  inevitable  Mi- 
fery.     Mere   Will  and  Pieafure,    implies  an  un- 
accountable Severity,  though  under  the  Guife  of 
Sovereignty,     The   Condemnation     of   Men,    ac- 
cording to  our  Saviour,  is   neither  the  Fruit  of 
God's  previous  Decree,  nor  his  Preterition  5  for, 
<«  this  is  the  Condemnation,    that  Light  is  come  J^^^'^^ 
«'  into  the  World,    but  Men  loved  Darknefs  rather 
«>  {han  Lights  becaufe  their  Deed$  were  ^vil.'^ 


CHAP. 


CHAP.     XL 

,  The  Quakers  cleared  of  the  Charge  of  their 
holdhig  Antt-Jcriptural  Principles.  2.  5. 
Newton's  reiterated  Pretence  to  try  their 
Doflrine  by  Right  Reafon^  and  the  true 
Senfe  of  Scripture^  a  prefu?nptuous  Vanity, 
The  Scripture  not  clearly  and  fully  under- 
flood  ivithout  the  Illumination  of  the  Spirit 
that  gave  them  forth.  3.  Authors  cited  to 
this  Ptirpofe.  4.  Barclay's  AJfertion  de- 
fended. 5.  No  dif agreement  or  clajhing  in 
the  different  Degrees  of  Divine  Evidence, 

6.  The  Infallibility  of  the  Scriptures  as 
given  forth  by  the  Spirit^  and  the  Fallibility 
of  human    U nderflanding    concerning  them., 

7.  None  but  the  Divine  Author  able  to  af- 
certain  his  ovim  Senfe  in  the  Scriptures.  8.. 
The  Scriptures  rightly  underfood^  a  Rule  ; 
but  not  the  fole^   the  primary .^    and  univer- 

fal  Rule.  The  Holy  Spirit  alone  is  fuch, 
9.  77?^  Scriptures  alloived  to  be  the  primary 
^written  Rule^  to  vuhich^  in  all  Difputes^ 
voe  therefore  refer ^  as  ivell  as  others  ;  but 
the  immediate  Illumination  of  God's  Spirit^ 
is  a  more  certain  Criterion  to  each  Indivi- 
dual in  his  ovun  Breaft. 


I.  MY 


(       "3       ) 

I.  Ti^  yr  Y  Opponent,  in  his  Introduction,  P.  3. 
XVA  ^"^  ^^  feveral  other  Places,  infinuates, 
that  the  Quakers  Syilem  is  founded  upon  a  fup- 
fofed  faving  Influence  of  the  Holy  Spirit,  without 
the  InftrumeLtality  of  the  Scriptures;  and  P.  4.  ^* 

he  charges  it  upon  them  as  an  Anti-fcriptural  Prin- 
ciple. This  he  poflitively  aflerts,  from  which  I 
muft  diflent,  becaufe  I  underftand  the  Religion  of 
the  fakers  Hands  not  in  Syftem,  nor  is  a  fuppofed 
faving  Influence  of  the  Spirit  any  Part  of  their 
Dod:rine,  but  a  real  experimental  one  \  not  always 
without^  but  often  with  the  Inflrumentality  of  the 
Scriptures.  I'll  own  my  felf  oblig'd  to  him,  if 
he'll  fhew  me  where  the  Scripture  either  fays,  or 
fairly  implies,  that  the  Spirit  is  not  to  be  received 
without  their  Inflrumentality.  How  was  the 
Spirit  received  by  the  Pen-men  of  the  Scriptures, 
from  Beginning  to  End,  when  they  wrote  and  [fake  ^Pet.i.zo. 
as  they  were  moved  by  the  Holy  Ghofi  f  I  look  upon  ^^* 
this  Aflertion  of  S,  N,  as  a  fundamental  Error ; 
for,  it  is  not  only  true,  that  the  Scriptures  affert 
no  fuch  Thing,  but  alio  that  they  plentifully  in- 
culcate the  contrary,  as  will  appear  anon. 

Chrifl  is  with  his  true  Foliowers,  and  wmU  be  to 
the  End  of  the  World.  To  fay,  he  is  always 
with  them  in  the  Scriptures,  appears  to  me,  too 
great  a  Strain  of  Language  for  Truth  to  accom- 
pany. If  the  Spirit  of  Chrifl  be  fo  connected 
w^ith  the  Text,  as  always  to  attend  it,  I  appre- 
hend, no  fincere  and  fenflble  Reader  could  mif- 
take  the  Senfe  of  it,  nor  any  fuch  differ  to  an  Op- 
pofition  of  each  other  about  it ;  yet  what  is  more 
common?  We  have  frequently  experienced,  and 
always  allowed,  that  the  Spirit  of  Truth  often 
ufeth,  and  opcneth Truth  by  the  Scriptures,  as  an 
inftrumental  Means  ;  and  we  alfo  affert,  that  the 
fame  Spirit  often  hath  opened  Truths,  given  a 
Senfe  of  their  Conditions,   and  adminiflred  Help, 

to 


(       114      ) 

to  fincere  and  attentive  Minds,  without  the  In- 
ftrumentality  of  the  Scriptures.  This  is  the  uni- 
verfal  Gofpel-privilege,  foretold  by  Jeremiah 
jcr.xxxi.  through  Divine  Infpiration.  "  I  will  put  my  Law 
*  '  *'  in  their  inward  Parts,  and  write  it  in  their 
^^  Hearts,  and  will  be  their  God,  and  they  fhall 
"  be  my  People.  And  they  Ihall  teach  no  more" 
(of  Neceffity)  *'  every  Man  his  Neighbour,  and 
"  every  Man  his  Brother,  faying,  know  ye  the 
"  Lord  ;  for  they  fhall  all  know  me,"  (each  Man 
*'  for  himfelf  )  ^ '  from  the  leafl  of  them  to  the  great  eft 
«  of  them,  faith  the  Lord." 

Is  it  rationally  to  be  underftood,  that  this  Divine 
Internal  Teacher,  is  fo  ahfolutely  hound  to  the  In- 
ftrumentality  of  Scripture,  in  his  inimediate  Lega- 
tion to  the  Soul  of  Man,  that  he  never  opens  or 
inftruds  without  it  ?  The  Text  implies  no  fuch 
Matter.  The  Apoftle  John  (Anno  Dom.  90) 
treats  of  this  immediate  Teacher  under  the  Title 
ijohnii.  o{  an  Undion  from  the  Holy  one.  "  Ye  have  an 
so.z;.  ^g  Undion  from  the.  Holy  one,  and  ye  know  all 
*'  ThingsJ*^  That  is,  I  take  it,  ye  have  the  Spirit^ 
which,  as  you  attend  to  it,  gives  you  aright  Bifcerning 
cf  all  Things  that  concern  you  ;  for,  ''  The  Anoint- 
"  ing  which  ye  have  received  of  him,  abideth  in 
*'  yoUjdind  ye  need  not  that  any  Man  teach  youj  brut 
''  'Si'^the fame  Anointing  teacheth you  of  allThings,  and 
"  zV  Trz////' (the  Spirit  of  Truth)  ^' and  is  no  Lie  ^r 
*'  and  even,  zs  it  hath  taught  you,  ye  {h2L\\  abide  in 
*^  him  or  //.''  This  fhews  the  compleat  Sufficiency 
of  this  inward,  immediate  Inftrudor,  without  any 
inflrumentality  of  an  exterior  Kind.  The  eter- 
nal Spirit  of  Truth  cannot  ftand  in  Need  of  any 
fuch  Affiftance  ;  confequently,  is  not  to  be  uhder- 
Hood  as  confined  to  any,  but  operates  either  by 
the  Scriptures,  or  without  them,  at  his  Pleafure. 
God  hath  always  afforded  Inflrudion  to  his 
People  ;;  but  his  Teachings   by   the  Law  to  the 

Jews^ 


(       "5       ) 

Jews^  were  through  inflrumental  Means.  The 
Prophet  declares,  this  New  Covenant  of  the  Gof-  Jer.xxxi. 
pel  fhoald  not  be  according  to  the  Old  Covenant  3'' 3'* 
of  the  Law  j  it  fhould  not  confijl  of  inftrumen- 
tal  Teaching,  though  that  might  be  occaftonally 
ufed\  for  God  himfelf  would  put  his  Law  in  their 
inward  Farts,  This  implies  his  own  immediate 
Communication  to  the  Soul,  of  that  Law  which 
is  not  according  to  the  Htcral  Nature  of  the  Old 
Covenant,  but  is  really  and  truly,  the  Law  of 
the  Spirit  of  Life  in  Chrift  Jefus  ;  the  illuminating 
quickning  Law,  immediately  and  mentally  gi- 
ven to  Man  by  the  Spirit  of  Life  itfelf\  which 
therefore  is,  and  ever  muft  be,  the  conftitutional 
Ejlablifhment  of  the  Gofpel-difpenfation. 

Ifaiah,  in  a  prophetic  Addrefs  to  the  Gofpel 
Church,  faith,  '«  All  thy  Children  ihall  be  taught  If1.iiv.13 
"  of  the  Lord."  In  Reference  to  this,  and  other 
like  Prophecies,  our  Saviour  faith,  "  It  is  written  Jo^nvi. 
"  in  the  Prophets,  and  they  fhad  be  all  taught  of  ^^* 
'•  God.  Every  Man  therefore  that  hath  heard^ 
'•  and  hath  learned  of  the  Father^  cometh  unto 
"  me."  And  in  the  preceeding  Verfe  he  faith, 
"  No  Man  can"  come  to  me  except  the  Father  v.  44, 
"  who  hath  fent  me,  draw  him."  This  drawing 
hearing  and  learning  of  the  Father,  and  coming  to 
Chrift^  are  all  fpiritually  to  be  underftood ;  as  I 
have  (hewn  in  the  former  Part  of  this  Difcourfe. 
This  Doctrine  is  witnefjed  to  iTht[f,  iv.  B,  9. 
Beginning  with  thofe  who  had  {o  littleUnderftand- 
ing  of  it,  as  to  treat  it  with  Contempt,  the  Apoftle 
declares,  "  He  therefore  that  defpifeth,  defpifeth 
^'  not  Man,  but  God,  who  hath  alfo  given 
"  unto  us  his  Holy  Spirit.  But  as  touching 
**  Brotherly-love,  ye  need  not  that  I  write  unto 
*'  you  ;  for  ye  yourfehes  are  taught  of  God,  to 
"  love  one  another**'  The  Apoiiie  was  then  wri- 
ting to  them  mediately  from  God-,    by  Divine  In- 

fpiration. 


•  (       "6      ) 

ipiration,  and  he  makes  a  manifeft  DiiFerence  be- 
tween this  mediate  Manner  of  Teaching,  and  what 
he  intended  by  their  being  taught  of  God ;  the  di- 
red  and  obvious  Senfe  of  which  is,  God's  own 
immediate  Illumination  and  Inftrudion. 

By  neceiTary  Confequence  from  thefe  PremifeSi 
and  abundance  more  that  might  be  added  from 
the  Scriptures,  it  appears  to  be  both  an  experi- 
mental and  a  fcriptural  Truth,  that  God teacheth  im- 
mediately by  his  Spirit^  as  well  as  Injirumentally  by 
€.\lernal  Means  ;  and  that  this  is  an  indifpenfable 
Dodrine  of  the  Gofpel, 

2.  S.  N.  fets  out,  in  his  Letter,  P.  4.  with  a 
Profefiion  to  try  the  leading  Principles  of  the 
fakers  by  Right  Reafon^  and  Scripture^  or  as  he 
afterwards  expreffes  it,  the  true  Senje  of  Scripture* 
Upon  this,  1  obferved,  that  without  Divine  Illu- 
mination, Man  has  not  fufficient  Ability  to  afcer- 
tain  the  genuine  Senfe  of  doubtful  and  difputed 
Texts,  which  are  very  numerous,  and  mentioned 
in  Proof,  the  Diverlity  of  Senfes  wherein  thofe 
Texts  are  underilood,  by  Perfons  apparently  of 
equal  Sincerity,  and  of  the  beft  natural  and  ac- 
quired Parts,  under  the  fame,  as  well  as  different 
Denominations,  as  plain  Indications,  that  the  Af- 
liftance  of  the  Divine  Author  himfelf  is  requilite 
to  the  right  Underflanding  of  them,  I  alfo 
fliewed,  that  Man's  Reafon  is  too  much  cloudedj 
and  byaffed  by  his  Paffioias  and  PrepofTelTions,  to 
be  juftly  denominated  Right  Reafon^  and  inrtanced 
its  Diverfity  concerning  fpiritual  Matters,  and  its 
MutabiUty  in  the  fame  Perfon  ;  alfo  that  Right 
Reafon  is  Iruth^  unchangeably  the  fame^  and  inca- 
pable of  Error^  and  therefore  Exifls  only  in  the 
Divine  Nature,  which  Men  mufl,  in  Meafure, 
become  Partakers  of,  in  order  to  the  Reclification 
of  their  fallen  and  fallible  Keafon. 

Inftead 


(       "7      ) 

Inllead  of  either  acknowledging,  or  difproving 
this,  S,  N,  now  profeiles  to  bring  the  leading 
Sentiments  of  the  ^akers^  a  fecond  Time,  to 
the  Bar  oi  Right  Keafon  and  the  true  Senje  cf  Scrips 
tiire\  but  he  forgot  that  he  ought,  in  the  firjl 
Flace^  to  prove,  that  he  hath  thefe  infallible  Cri- 
tenons  in  PolTeiTion.  "  A  Man,"  fays  Sir  William 
Temple^  "  that  tells  me  my  Opinions  are  abfurd  or 
*'  ridiculous,  impertinent  or  unreafonable,  Z'^ri^z^ 
''  they  differ  from  his,  feems  to  intend  a  Quarrel 
"  inftead  of  a  Difpute,  and  calls  me  Fool  or  Mad- 
^'  man  wath  a  little  more  Circumftance  5  though 
*'  perhaps  I  pafs  for  One  as  well  in  my  Senfes  as; 
*'  he ;  as  pertinent  in  Difcourfe,  and  as  prudent 
"  in  Life.  Yet  thefe  are  the  common  Civihties 
^^  in  religious  Argument,  of  fufficient  and  con- 
^^  ceited  Men,  who  talk  much  of  Right  Reafo?jy 
*'  and  mean  always //'^?V  cie/72,  and  make  their  pri- 
*'  vate  Imagination  the  Meafure  of  general  Truth.'" 
Obfervations  on  the  United  Provinces^  Page  226. 

Refpecling  the  Scriptures,  w^e  are  fo  far  from 
lefTening  them,  or  oppofing  the  true  Senfe  of 
them,  that  we  verily  believe,  and  fincerely  afTert^- 
that  the  Holy  Spirit,  in  what  Degie6  of  Illumi- 
nation foever  it  appears,  never  can  contradict 
them  J  for  Difference  in  Degree  makes  no  Con- 
trariety. It  is  the  private^  or  particular.  Inter- 
pretation of  Man  ^without  Divine  Illumination^  that 
we  object  to,  as  iniufficient  to  aflure  the  Senfe 
of  difputed  Scriptures.  Beiides  Man's  natural 
Inability,  the  various  Prejudices,  the  prevailing 
Paffions,  the  different  Intcrefts,  and  the  diverfe 
Leaders  of  the  People,  all  contribute  to  give  dif- 
ferent, and  fometimes  oppoiite  Senfes  of  the  Sa- 
cred Text.  Many  have  the  Words  of  the  Spirit 
in  Scripture,  who  have  not  the  Mind  of  the 
Spirit  in  their  Hearts. 

3,  Neither 


(       "8       ) 

3'  Neither  Nature  nor  Education  can  give  a 
Man  the  Senfe  of  the  Holy  Ghoft,  nor,  of  Cor- 
fequence,  interpret  its  Expreflions  with  Certainty. 
It  is  therefore  truly  aflerted,  not  only  by  the  fa- 
kers ^  butalfo  by  abundance  of  diftinguiihed  Wri- 
ters of  various  Profeffions,  ancient  and  modern, 
that  the  internal  illumination  of  God's  Holy  Spirit 
is  abfolutely  neceffary  to  every  Man,  in  order  to 
his  right  Underftanding  of  the  Scriptures.  Let 
me  advance  a  few  out  of  many  more  now  before 
me. 

"  The  Holy  Scriptures  opened  by  the  Holy 
"  Spirit,  fhew  Chrill  unto  us,  the  Holy  Spirit 
"  is  therefore  the  Opener  of  the  Scriptures."  The- 
ophylad  in  Joan.  lo. 

«'  What  Men  fet  forth  from  human  Senfe,  may 
*'  be  perceived  by  the  Wit  of  Man  ;  but  what  is 
''  fet  forth  by  the  Infpiration  of  the  Divine  Spirit, 
*^  requires  an  Interpreter  infpired  with  the  like 
«'  Spirit.''  Erafmus,  Paraph,  in  2  Pet,  i.  20,  21. 
And  Coll.  in  txthuophagia  prope  Finem,  he  fays, 
"  They  expound  the  Sacred  Writings  from  the 
*^  Pulpit,  which  no  Man  can  either  rightly  under- 
"  ftand^  or  profitably  teach  without  the  Inlpiration 
"  of  the  Holy  Spirit. 

"  The  Scriptures  are  of  no  private  Interpreta- 
"  tion ;  i.  e.  not  of  every  private  Man's  Interpre- 
^«  tation  out  of  his  own  Brain,  becaufethey  were 
"  dictated  by  the  Holy  Ghoft  ;  and  by  the  Holy' 
«  Ghoft,  the  Meaning  of  the  Holy  Ghoft  in  them 
"  only  can  be  expounded."  Oh  ad.  Water's  ^  Dilc. 
concerning  the  Spirit  of  M^rZ/wLw^/jy^r,  P.  97. 

"  The  Scriptures  are  not  to  be  underftood,  but 
^^  by  the  fame  Spirit  by  which  they  were  written." 
Luther,  Oper.  Tom.  2.  P.   309. 

"  The  Spirit  of  God,  from  whom  the  Doctrine 
**  of  the  Gofpel  proceeds,  is  the  only  true  Interpre- 

"  ter 


{       "9      ) 

^^  ter  to  open  it  to  us."     Calvin's  Com.  in  i   Cor^ 
ii.   14. 

"  The  Apoftle  teacheth,  i  Cor.  2.  that  the 
^'  Scripture  cannot  be  apprehended  and  under- 
"  flood  but  by  the  Holy  Spiriu*^  ZanchiiiSy  De 
Sacra  Scriptura,  Tom.  vlii.   P.  430. 

'^  The  Things  of  the  Spirit  of  God,  are  under- 
"  flood  and  perceived  by  the  powerful  Infpiration 
"  of  the  Holy  Spirit  alone.**  Beza^  Anotat, 
in   I  Qr.  ii.    14. 

^'  As  the  Scriptures  were  written  by  the  Spirit 
*'  of  God,  fo  mufl  they  be  expounded  by  the 
^'  fame.  For,  without  that  Spirit,  we  have  nei- 
"  ther  Ears  to  hear,  nor  Eyes  to  fee.  It  is  that 
"  Spirit  that  openeth,  and  no  Man  fhutteth,  the 
"  fame  fhutteth,  and  no  Man  openeth."  Bifh.  ^ 
Jewel's  Defence  of  the  Apology,  P.  72. 

"  The  outward  Reading  of  the  Word,  without 
^'  the  inward  Working  of  his  Spirit,  is  nothings 
"  The  precife  Pharifees,  the  learned  Scribes,  read 
"  the  Scriptures  over  and  over  again;  they  not 
^'  only  read  them  in  Books,  but  wore  them  oh 
"  their  Garments ;  they  were  not  only  taught, 
^^  but  were  able  to  teach  Others.  But  becaufe  this 
*'  Heat^enly  Teacher  had  not  inJlruBed  them,  their 
"  Underflanding  was  darkned  ;  their  Knowledge 
'.'  was  but  Vanity."  Achbp.  Sandys's  Sermons, 
printed   1616,  P.  48. 

"  The  Holy  Men  of  God  fpake  as  they  were 
"  moved  by  the  Holy  Ghofl ;  it  followeth,  that 
"all  the  Scripture  ought  to  be  expounded  by  God, 
"  becaufe  it  is  infpired  of  God — We  do  acknow- 
"  ledge,  that  all  Means  are  vain,  unlefs  the  Lord 
"  give  Eyes  to  fee  ;  to  whom  therefore,  the  Pro- 
*^  phet  made  his  Prayer,  Open  mine  Eyes,  that^^^'^^^* 
"  /  may  fee  thy  Wonders  of  thy  Law^^  Rainolds's 
Conferrencc  with  H^/-^5  P.  81. 

*f  The 


(        I20        ) 

*?  The  internal  Light  whereby  we  come  to  fee 
?'  the  Senfe  of  the  Scripture,  is  the  Holy  Spirit." 
Weemje*s  Chriftian  Synagogue,  Lib.  i.  P.  31, 

"  The  Anointing  of  the  Holy  Spirit,  teacheth 
f'  the  Faithful  to  underftand  thofe  Truths,  which 
*'  they  have  received  from  the  Apoftles.'*  Ameft- 
us^  Bellarm.  eneryatus.  Lib.  i,  C.  v.  N.  32.  P. 
j5o. 

"  It  is  not  polTible  that  fuper-natural  Kno^yledge 
"  Ihould  be  1  ightly  received,  without  fuper-natUr 
*'  ral  Light."  Fra,  Rous  Interiora  regni  Dei 
Coelefl.     Academ.  Chap.  ii.  P.   12. 

"  God  is  the  Author  of  all  Diyine  Truth,  and 
"  of  the  Difcovery  c^  it  made  to  us.  An  inward 
^«  enlightning  and  irradiating  the  Mind  by  the 
"  Holy  Spirit,  is  abfolutely  neceffary  .for  the  Ap- 
"  prehending  of  the  Divine  Myfteries,  which  are 
«'  contained  in  the  Dodrines  of  the  Gofpel."  John 
Edwards's  Free  Difc.  cpncernipg  Truth  and  Error, 
P.  481. 

"  In  Regeneration  the  Underftanding  is  illumi- 
f  nated  by  the  Holy  Spirit,  that  it  may  under- 
"  Hand  both  the  Myfteries  and  Will  of  God." 
The  Helvetian  Confeflion,  and  Expof,  Fidei 
Chriftjanse,  Chap.  ix. 

"  The  Gift  of  increpreting  Scripture,  is  not  of 
•;'  human  Prudence,  but  of  the  Holy  Ghoft." 
Wirtembergica  ConfeffiOy  de  Sacra,  Scriptura,  in 
Corp.  Confeff. 

"  We  acknowledge  the  inward  Illumination  of 
"  the  Spirit  of  God,  to  be  neceffary  for  the  faving 
«;'  Underftanding  of  fuel:  Things  as  are  revealed  in^ 
«  the  Word."  Confeffion  of  Faith  by  the  Affem- 
bly  of  Divines  at  Vieftminjler,  fince  approved  by 
the  Kirk  of  Scotland^  and  the  fame  with  that  of 
the  Independants^  and  particular  Baptifls* 

4.  Page  5.  aS.  iV.  faith,  in  his  Note,  that  / 
charge  him  with  Ignorance  and  Defign.     My  Words 


(         121         ) 

are.  Ignorance  or  Defign.  Ignorance;  if  he 
really  thinks  Barclay  means,  the  internal  Illumi- 
nation of  the  Spirit  in  one  Man's  Breaft,  is  an 
Evidence  of  it  to  others.  Defign ;  if  he  really 
underftands  his  Meaning,  and  wilfully  perverts  it. 
Barclay* s  Aflertion,  that  neither  the  Scriptures, 
nor  the  natural  Reafon  of  Man,  are  a  more  noble ^ 
or  certain  fyile  or  Touchflonc^  than  the  immediate 
Revelation  of  God's  Koly  Spirit,  relates  only  to 
fuch  as  are  fenfible  of  its  immediate  Revelations, 
and  to  the  Evidence  of  thefe  K.evelations  in  the 
Parties  themfelves  to  whom  they  are  immediate. 
To  thefe  he  afTerts,  they  are  more  nohle^  becaufe 
Divine,  and  more  certain,  becaufe  inunediate,  than 
their  own  private  Interpretation,  of  Scriptures,  by 
Reading  and  Study,  without  the  Illumination  of 
the  Holy  Spirit,  can  be.  The  Spirit  only  can  af- 
certain  the  Senfe  it  intends.  Sometimes  it  com- 
municates a  literal,  fometiraes  an  allegorical  Senfc, 
a  direct,  or  an  alluiive  Senfe,  a  theoretical,  or 
an  experimental  Senfe.  Men  are  liable  to  miflake 
one  for  another,  and  without  a  Senfe  of  the 
Spirit,  muft  often  mifs  of  the  Mind  of  the 
Spirit, 

In  the  next  Propofition,  Barclay  demonflrates 
the  Truth  of  his  AfTertion,  by  fhewing  from 
I  Cor,  xii.  12,  &c.  that  though  the  Body  or 
Church  of  Chrift  is  one,  it  is  compofed  of  many 
Members,  who  have  each  their  feveral  Services 
appointed,  and  directed  by  the  Holy  Spirit  in 
that  Body  ;  and  each  muft  therefore  attend  to  the 
Spirit  for  his  own  proper  Direction.  He  after- 
wards inftances  the  fpecial  Duties  of  Particulars  in 
the  Church.  Barclay  therefore  gives  frequent 
Advices,  to  a  Waiting  for,  and  due  Attention  to, 
the  Holy  Spirit ;  which  5.  iV.  P.  5.  feems  fo  out 
ojf  Temper  with,  that   he   treats   them  as   bold 

Dictates, 


(    1"    ) 

Dictates,    terrible   Irtipofitions,    and   enthufiaftic 
Delufions  of  fatal  Tendency. 

5.  P.  7.  He  profelTes  to  untie  what  he  calls 
the  the  Gcrdian  Knot  of  Suakerifm^  by  obferving, 
that  the  true  Senfe  of  the  Scriptures,  is  of  equal 
Authority  with  Divine  Manifeftations,  and  that, 
as  the  Scriptures  were  given  forth  by  the  Apoftles, 
whom  we  allow  had  the  Spirit  in  a  greater  De- 
gree than  any  in  this  Age,  therefore  he  concludes, 
upon  our  Principles,  the  true  Senfe  of  the  Scrip- 
tures is  a  nobler  Rule  of  Judgment  in  Religion, 
than  our  c-c^Tz/^r^/^^t^^d/ in  ward  Divine  Revelations. 

We  are  well  apprized  of,  and  have  always  af- 
ferted,  greater  and  ieffer  Degrees  of  Divine  Illu- 
mination have  been  communicated  to  different 
Per fons ;  but  we  alfo  believe,  there  cannot  be  any 
Contrariety,  Clafhing,  orDiffonance  inany  of  its 
Degrees;  becaufe  it  is  from  one  and  the  fame 
Spirit,  and  in  what  Degree  foever  it  appears,  it 
fpeaks  one  and  the  fame  Thing  in  point  of  Con- 
gruity,  and  carries  its  own  Divine  Authority  with 
it  in  every  Degree.  Hence,  to  fuppofe  a  Difa- 
gree?nent  between  one  Degree  of  it  and  another, 
whilft  it  can  differ  in  nothing  but  Degree,  is  un- 
true and  abfurd.  As  to  our  own,  or  any  Man's 
Gwn  'pretended,  or  any  pretended  Divine  Revela- 
tions, we  utterly  and  equally  difclaim,  as  be- 
ing of  any  Authority,  or  Advantage  whatfoever  ; 
for  fuch  mere  Pretenlions  are  altogether  as  une- 
qual to  difcover  and  aflure  the  true  Senfe  of  dubi- 
ous Parts  of  Scripture,  as  the  unenlightened  Rea- 
fon  of  the  natural  Man.  It  is  a  vain  Thing  in 
any  Perfon  to  pretend  he  has  the  true  Senfe  of  the 
Holy  Scriptures,  whilft  his  Performances  demon- 
ftrate  his  Miftakes  concerning  it;  which  is  evi- 
dently the  Cafe  with  our  prefent  Oppofer,  as  I 
Ihall  make  more  fully  appear  by  and  by. 

6.  WhiSA 


(       1^3       ) 

6>  When  any  prefs  their  own  particular  Opi- 
nion of  the  Senfe  of  any  Part  of  Scripture,  as  the 
true  Senfe  of  the  Holy  Ghoft,  yet  deny  all  Senfe 
of  the  Holy  Ghoft  in  their  Hearts,  who  that  ob- 
ferves  a  Diverfity  of  Senfes  amongft  thefe,  can 
give  Credit  to  their  Aflertions  ?  But  they  alledge, 
the  Scripture  is  infallible.  I  allow  it ;  but  how  is 
its  true  Senfe  to  be  infallibly  conveyed  to  every 
Reader  ?  By  human  Study  and  Inflrudion  ?  That 
has  led  into  all  the  Differences  and  Difagreements 
about  it.  The  plain  Truth  of  the  Matter  is, 
nothing  but  the  Spirit  of  Divine  Wifdom,  whence 
the  Scripture  came,  can  give  the  genuine  Senfe 
of  it.  For,  "  The  Things  of  God  knoweth  no  J  Conii, 
*'  Man,  but  the  Spirit  of  God."  What  is  the  In-  ''* 
fallibility  of  Scripture  to  him,  who  has  not  the 
infallible  Senfe  of  it  ?  If  all  had  this,  who  have 
the  Scriptures,  none  could  miftake  them,  nor  dif- 
fer with  each  other  about  them  ;  yet  it  is  too  ma- 
nifeft,  by  the  Differences  among  Chriftians,  they 
do  miftake  them.  This  is  not  to  be  imputed  to 
any  Defect  in  the  Sacred  Writings,  but  to  the 
common  Unfitnefs  of  Mens  Underftandings  to  dif- 
cover  the  right  Senfe  of  them.  What  then  can 
open  it  to  Man's  Capacity  but  the  Holy  Spirit  ? 

The  Qiieftion  is  not,  whether  the  Scriptures,  as  ' 
written  by  Divine  Infpiration,  are  infallibly  right, 
for  fuch  rauft  be  fo,  but  whether  every  one  that 
reads  them,  is  able  infallibly  to  underftand  them  ? 
To  pretend,  if  they  are  not  clearly  to  be  under- 
ftood  without  the  Affiftance  of  the  Spirit,  they 
are  given  in  vain,  is  to  contradict  the  Scripture, 
which  declares  that,    "  the   Manifeflation  of  the  iCor.xii. 
"  Spirit  is  given  to  every  Man  to  profit  withal."  '* 
it  may  as  truly  be  afferted,  that  the  Divine  Being, 
whilft  he  knows  we  are  in  Darknefs  gives  us  a 
Chart  to  direct  our  Way,  and  at  the  fame  Time 
with-holds  the  Light,  by  which  alone  we  can  dif- 

cover 


i       iH      ) 

cover  its  true  Cofe tents ;  which  is  merely  to  mock 
and  tantalize  us,  and  alfo  to  render  oiir  Situation 
worfe  than  that  of  the  Jews  ;  for  all  the  written 
Precepts  of  their  Law  were  plain  and  evident, 
Neh.i^,  Yet  God  gave  them  of  his  good  Spirit  to  injlrud 
them ;  all  the  written  Doctrines  of  the  Gofpel  are 
not  fo^  and  is  riot  the  Holy  Spirit  as  requifite  to  \ 
us  as  it  was  to  them  ? 

7.  Scripture-do6trines  are  of  divers  ClaffeSo 
They  exhibit  jufl  Morals,  and  benevolent  Con- 
dud  between  Man  and  Man,  in  a  manner  fupe-  - 
rior  to  the  beii:  Ethic  Writers  in  all  Ages  and  Na- 
tions. Thefe  are  generally  and  juftly  allowed  to 
be  of  natural,  univerfal,  and  unalterable  Obliga- 
tion, and  are  fufliciently  plain  and  clear  to  the 
common  Senfe  of  every  Man.  But  Matters  re- 
lating to  Faith  and  Worihip,  having  admitted  of 
many  circumflantial  Additions  and  Alterations., 
according  to  the  different  Difpenfations  of  Divine 
Wifdom,  have  not  been  fo  level  to  Men's  Under- 
llandings,  nor  have  they  been  fo  united  in  Judg- 
ment concerning  them,  as  in  the  Cafe  of  moral 
Duties.  Ever  iince  the  colleded  Publication  of 
the  New  Teftament,  Differences  in  Opinion  about 
the  true  Senfe,  efpecially  in  Matters  of  Faith,  -^ 
have  fubfifted  and  abounded  ;  and  what  can  de-  ' 
termine  thefe  Differences?  The  learned  A.  faith, 
fuch  a  Text  means  fo  and  fo.  The  learned  B.  af- 
ferts,  it  is  to  be  accepted  in  a  different,  perhaps  a 
contrary  Senfe.  They  apply  to  the  Context,  and 
remain  ftill  as  different  in  Opinion,  and  as  pofitive 
of  being  in  the  Right.  They  recur  from  Text 
to  Text,  and  from  Critic  to  Commentator,  till 
they  have  exhaufted  every  one  they  can  find,  or 
force  to  their  Purpofe,  and  ffill  remain  equal- 
ly, if  not  more  at  a  Diftance  than  at  the  Begin- 
ning. What  is  there  left  to  determine  the  Mat- 
'  ter?  Will  Churches  or  Councils  do  it?  Theyjjn- 
gle  from  Year  to  Year,   or  from   Age  to  Age, 

and 


(       125       ) 

and  leave  the  difference  as  wide  as  they  found  lU 
The  true  Senfe  ililj  remains  only  with  the  Divine 
Author  of  the  difpated  Texts,  and  he  alone  is 
able  to  communicate  it.  Would  it  not  be  a  wild 
Prefumption  in  either  A,  or  B,  to  boaft  that  he'll 
try  his  Opponent's  Opinion  by  the  true  Senfe  of 
the  Spirit,  and  at  the  fame  Time  deny,  that  either 
iiimfelf,  or  Man,  can  have  any  real  Senfe  of  the 
Spirit?  I  have  not  here  fuppofed  a  Nonentity, 
but  a  Cafe  that  has  fubfifted  for  a  great  many 
Centuries,  and  which  muft  always  continue,  whiill 
Men  prefer  their  own  Prejudices,  Imaginations, 
and  Rcvaionings,  to  the  internal  Leadings  of  the 
Spirit  of  Truth. 

8.  We  hold  the  Scriptures  to  be  a  Rule  to  all 
that  have  them,  fo  far  as  they  have  a  right  Under- 
ftanding  of  them,  and  alfo  that  they  are  adequate 
to  the  Purpofe  intended  by  them  ;  but  we  cannot 
aver,  they  are  the  fole^  the  primary^  and  the  univer- 
fal  Direhor  of  Mankind  in  Matters  of  religious 
Duty.  I.  They  are  not  the^/2?/<?  Direcior  \  becaufe 
the  Spirit  of  God  in  the  Heart  and  Confcience  of 
Man  is  alfo  an  undeniable  Direcior.  2.  They  are 
not  the  primary  Diredor ;  becaufe  the  Illumina- 
tion of  the  Holy  Spirit  that  gave  them  forth,  is 
requilite  to  open  the  true  Senfe  of  thofe  numerous 
Parts  of  them,  about  which  the  Aporeheniions  of 
Men  fo  much  differ.  The  Spirit  alfo  from  v.hich 
the  Scriptures  came,  is  original^  and  therefore 
primary  to  them  ;  and  as  the  Spirit  only  can  open 
its  own  true  Senfe  included  in  them,  they  are  fe- 
condary  to  the  Spirit,  as  an  Inilrument  in  its 
Hand.  3.  They  are  not  the  univer/al  Direcior ; 
becaufe  it  is  not  probable  that  One  in  Ten,  if 
One  in  Twenty,  of  Mankind,  have  ever  had  the 
Opportunity  of  poffeiling  them.  Seeing  there- 
fore this  is  the  Cafe,  they  cannot  properly  be  pro- 
R  nounced. 


(  126  ) 

flounced,    the  conipleat,   adequate^   unlverfal  Rule 
of  Mankind, 

Hence  we  efteerii  them  tht  fecondary  Rule  or 
Guide  of  Chriftians,  which  being  Divinely  com- 
municated for  the  Ufe  of  all  to  whom  they  may 
come ;  and  alfo  being  intrinfically  fuperior  in 
E^icellence  to  all  other  Writings^  we  perfer  them 
above  all  Others,  and  as  thankfully  accept,  and 
as  comfortably  ufe  them,  as  any  People  upon 
Earth  ;  verily  believing,  with  the  Holy  Apoftle, 
Rom.  XV.  ti^^j-  they  "  were  written  for  our  Learning,  that , 
^'  "  we,    through  Patience,     and  Comfort   of  the 

"  Scriptures  might  have  Hope." 

This  is  not  to  depreciate  the  Scriptures,  but  to 
hold  them  in  their  proper  Place,  and  due  Supe- 
riority to  the  Works  of  Men,  and  Subprdinatiori 
to  their  Supreme  Communicator,  and  only  fure 
Expounder.  For  the  Holy  Spirit  is  requisite  to 
the  right  Ufe  of  them,  as  the  Agent  to  the  In- 
llrument ;  and  what  is  an  Inftrument  without  a 
Hand  to  guide  and  enforce  it  ?  And  which  is  fu- 
perior, the  Agent  or  the  Inftrument  ?  The  Holy 
Spirit  is  the  original  VViJdcm  whence  the  Scriptures 
came,  and  the  fole  Power  that  can  open,  and 
Johnxvi.  give  right  EfFecfs  to  them.  The  Spirit  of  Truth 
^'  is  given  to  guide  into  all  Truth;  is  the  only  Thing 

that  can  do  it,  and  confequently  the  Supreme 
Guide  afforded  to  Mankind.  It  is  both  unwar- 
rantable and  irrational,  to  affert  any  Thing  elfe 
is  the  fole,  or  prifnary  Director^  whilfl  the  Spirit 
of  God  is  communic?.ted  for  that  Purpofe. 

The  fame  Scripture-Truths  appear  as  different- 
ly to  each  Perfon,  as  their  Underflandings  differ 
one  from  another.  Human  Intellects  therefore 
muft  be  redlified,  to  enable  them  to  fee  thofe 
Truths  in  the  fame  Senfe.  The  Rectifier  is  the 
Spirit  of  Truth,  which  alone  can  unite  them  in 
the  true  Scnfe. 

We 


(    ^^7      ) 

We  ftick  not  to  ftyle  the  Scriptures  colledlverj^^ 
a  Divine^  or  Chrijlian  Rule,  but  we  objecl  to 
call  (hem,  The  Rule  of  Faith  and  Praclice^  left 
that  fliould  be  underftood  to  imply  we  are  to  look 
for  nothing  further  to  be  our  Guids  or  Leader. 
The  Scriptures  themfelves  abundantly  tefiify, 
there  is  iomething  fuperior  to  them  which  ail 
ought  to  look  for,  and  attend  unto;  that  is,  the 
Holy  Spirit  of  the  Supreme  Legiflator  of  Men^ 
and  Prime  Author  of  the  Sacred  Writings  ;  in 
and  by  whofe  Light  and  Power  they  are  made  in^ 
firumentally  ufetul,  and  adequate  to  the  Purpofes 
intended  by  them.  Like  a  good  Sun-dial,  they 
are  true  and  perlecl  in  their  Kind,  that  is,  as 
Writings  ;  but,  refpeding  the  Parts  differently 
underftood,  they  may  juftly  bear  the  fame  Motto 
with  the  Dial,  *  Non  fine  Limine.  For  as  the  Dial 
without  the  Caft  of  the  Sun-beams,  has  not  its 
proper  Ufe,  to  tell  the  Time  of  the  Day  ;  nei- 
ther doth  the  ambiguous  Text  anfwer  its  true 
End,  infallibly  to  communicate  the  Mind  of  the 
Holy  Spirit  to  different  Underftandings,  except 
the  luminous  Beams  of  the  Sun  of  Righteoufnefs 
difcover  it  to  the  attentive  Mind. 

9.  Our  Oppofers  call  the  Scriptures  the  primary 
Rule.  We  allow  it  is  the  primary  written  Rule, 
and  in  all  Difputes  betwixt  them  and  us,  we  abide 
by  its  Deciiion,  according  to  our  underftanding 
of  the  Senfe  of  it,  w  hich  they  profefs  to  do  like- 
wife  by  theirs.  In  all  publick  Differences  there- 
fore we  refer  intentionally  to  the  fame  Rule  with 
them.  But  we  have  both  plain  Scripture  and  Ex- 
perience to  fupport  our  Belief,  that  refpeffing  the 
particular  Duty  of  Individuals,  every  One  hath 
in  his  own  Breaft,  a  nearer  and  more  certain  Rule 
or  Guide  of  Confcience  than  the  Scriptu;es;  the 
Manifejlation  of  the  Spirit  given  to  every  Man  to 
profit  withal^  which   duly  obferved,  gives  a  right 

InterpretatioA 

'^  Uf^lefs  without  Light, 


(       128       ) 

Interpretation  of  Scripture,  fo  far  as  is  neceffary 
for  them,  and  alio  the  trueft  Senfe  of  each  parti- 
cular Perion's  Duty  to  him.  When  a  Perfon  feels 
the  iaithfol  Witnefs  of  God  in  his  Confcience, 
condemning  him  for  what  is  wrong,  and  approv- 
ing liim  for  what  is  right,  does  he  not  find  it  to 
fpeak  more  clearly,  particularly,  and  convicling- 
ly  to  his  Cafe  and  State,  than  he  can  read  it  in  the 
Scriptures?  Can  he  then  conclude,  that  this  tru- 
.  ly-diiiinguiiliing  and  moft  flriking  Witnefs,  is  lefs 
than  that  Spirit  of  Truths  or  Comforter^  which 
John  XVI.  convinceth  the  World  of  Sin ^  of  Right eoufnefs^  and 
of  Judgment  f 

Speaking  of  Perfon s  unenhghtened,  I  obferved 
that  "  every  Man's  Senle  of  Scripture,  is  his 
scripture,  and  when  he  propofes  hi^  Opponent 
fhall  be  determined  by  Scripture,  he  means  ac- 
cording to  his  own  Appreheniion  of  the  Senfe 
of  it."  This  6\  IS!,  applies  equally  to  Mens 
Apprehenfions  of  the.  Illuminations  of  the  Spirit 
within  them  ;  and  1  allow,  it  holds  equally  againfl 
thoie  PreLenders  to  the  Spirit's  Illuminations,  who 
are  in  Reality  void  of  them;  but  it  will  by 
no  Means  conclude  againii:  the  really  En- 
lightened; nor*  will  his  following  Argument 
prove  that  no  Man  is  enlightened.  *'  For,"  faith 
he,  P.  10.  "what  John  Reeve  and  Lodowick  Mug- 
^'  gieton  thought  to  be  the  Mind  of  the  Spirit 
^'  within  them,  Willia?n  Penn  and  his  Brethren 
*'  denied  ;  and  what  thefe  thought  to  be  the  Mind 
^'  of  the  Holy  Gholl,  the  former  rejected  as  fpu- 
*'  rious."  This  fnews,  that  the  Pretenfions  of 
both  Parties  could  not  be  right,  but  not  that 
neither  of  them  were  fo,  any  more  than  it  would 
Adsxiii,  prove  the  Apoftle  Paul  -und  EiiiJias  the  Sorcerer, 
jer.xxviii.  ^^  Jerew'iah  ane  Hananiah^  equally  wrong  in  their 
Preteulions* 

When 


cc 


cc 


{       129      ) 

When  Chrift,  after  his  Refurreclion,  opened  the  ^"^^ 
Under/landings  of  his  Difciples  that  they  might  un-  ^^^*  ^^' 
derfland  the  Scriptures ^    was  not  the  Divine  Illu- 
mination in  their  Underftandings,  a  more  clear, 
certain  and  fiiperior  Evidence    of   the    Senfe   of 
them,  than  all   their  Reading   and   Study  could 
have  afforded  them,  without  fuch  Illumination  ? 
Are  Mankind  now  become  fo  much   more  wife 
and  penetrating,    than  thofe  who  for  Years  had 
the  Benefit  of  hearing  him  who  is  perfect  in  Wif- 
dom,  that  they  have  ao  Need  of  his  Afliflance  to 
open   their   Underfl  an  dings  ?  Or  is  their  School 
and    College  Learning  fo    perfecl,    as  to  render 
God's  Illumination  quite  needlefs  ?  Are  the  in- 
numerable Clafhings  and  Janglings  of  the  Rook- 
learned  about  the  Senfe  of  Scripture,  a  Proof  of 
the  Unity  of  their  Sentiments,  and  the  Verity  of 
their    Senfe    of  difputed    Texts  ?  If  fo,  Difcord 
may  be  a  Proof  of  Harmony,    and  Fighting  of 
Agreement. 

From  what  is  pafi,  I  truff,  it  will  appear  that 
our  Oppofer's  more  certain  Criterion^  P.  3.  is 
only  fuch  in  his  own  Imagination.  How  can  that 
be  the  certain  Criterion,  about  the  Meaning  of 
which  all  the  Uncertainty  arifes  ?  It  is  certain, 
without  Divine  Illumination,  every  Reader  of 
Texts  of  a  dubious  Senfe,  accepts  them  in  the 
Senfe  his  PrepoiTeflions  make  for  him ;  which  is 
the  Caufe  of  the  innumerable  Differences  amongit 
profefTing  Chriflians.  R,  Barclay  therefore  juif- 
ly  denies,  that  Divine  inward  Revelations  are  to 
be  fubjecfed  to  the  Teft  either  of  the  outward 
Teflimony  of  the  Scriptures,  or  of  the  natural 
Reafon  of  Man,  as  to  a  mere  noble^  or  certain 
Rule  or  Touch/icfje, 


CHAP. 


I  Cor.  li. 
14. 


CHAP.     XII. 

i.  S.  N.'s  Reafoning  not  pertinent.  2.  His 
charging  me  ivith  Mi/lake^  an  Error  of  his 
cwn,  3.  His  Objervation  anfijuered.  4. 
His  Mif-conJlruBion  and  Mif- application 
of  2  Tim.  iii.  15,  &c.  and  its  Antino- 
mian  Confeqiiences  refuted.  5.  What  true 
Gofpel'Faith  comprehends, 

I.  "Wy  AGE  7.  To  introduce  a  weak  Argu- 
J^  ment,  5.  N.  queries,  "  Is  the  real  Na- 
"  ture  of  the  Spirit  to  be  known  either  by 
*'  mere  Feelings,  or  metaphyfical  Speculations  ?" 
Anfw.  The  Divine  Nature  which  the  Faithful, 
in  meafure,  have  been  made  Partakers  of»  they 
have  known  by  a  Divine  Senfation  of  its  Influence 
communicated  only  byitfelf;  as  nothing  but  the 
Sun  itfelf  can  reveal  and  impart  its  own  Light 
and  Warmth. 

Ibid.  "  They  muft  tell  us  what  thefe  Feelings 
"  are  like.'*  Anfw.  They  are  not  like  any  thing 
the  natural  Man  is  acquainted  with.  "  The 
"  natural  Man  receiveth  not  the  Things  of  the 
"  Spirit  of  God,  for  they  are  Foolijbnefs  unto 
*«  mm  ;  neither  can  he  know  them,  becaufe  they 
"  are  fpiritually  difcerned." 

Ibid.  "  It  is  not  conceived  however  that  they 
"  can  find  out  his  EJfencey  Anfw.  They  da  not 
prefume  to  find  out  his  EJfence,  They  are  content 
with,  and  thankful  for,  the  Difpenfations  he  is 
pleafed  to  make  of  his  Influence ;  which  this 
Author,    P.  8.   injudicioufly  jumbles     together 

with 


(       131       ) 

with  Views,  Sentiments,  Effecls,  Producilonj* 
Creature,  &c.  Whereas  the  Influence  fhed  by 
the  Effence  is  not  of  its  Creation,  but  an  Ema- 
nation of  its  own  Nature,  Power  and  Quality^ 
which  produceth  thofe  EfFecls  in  the  Creature, 
as  the  Potential  Influence  of  the  Sun,  is  of  the 
Nature  and  Quality  of  the  Sun,  producing  its 
falutary  Effects  in  external  Nature,  and  fenfibly 
operating  upon  fenfitive  Creatures,  fo  as  to  en- 
able them  to  fee  by  its  Light,  and  to  feel  the 
comforting  Warmth  of  its  Prefence,  as  well  as 
truly  to  difcover  its  Productions  in  and  around 
them. 

Having  indifcrimiiiately  confounded  Things 
that  differ,  S,  N,  proceeds  thus  to  fyliogize 
upon  it. 

"  That  which  is  not  known,  felt  or  difcerned 
"  in  its  real  Nature,  cannot  be  a  Rule  of  Action 
"  to  any  One,  fuperior  to  its  own  Influence, 
"  Effects  or  Productions. 

"  The  Holy  Spirit  is  not  known,  felt  or  dif- 
"  cerned  in  his  real  Nature,  by  any  ^laker  or 
"  others,  but  only  his  Influence^  Effects,  &c. 

"  Therefore  he  cannot  be  in  his  own  real 
^'  Nature  a  Rule  of  Action  to  them,  fuperior  to 
"  his  own  Produ(5tions,  Effects  and  Influence." 

This  demonftrates  hov/  void  of  Truth  and 
Probabihty  Logic  may  be  in  a  fophiftical  Hand. 
For,  How  fhould  any  thing  be  a  Rule  fuperior 
to  its  Influence,  v/hen  its  Influence  is  that  by 
which  it  rules  ?  And  with  what  Propriety  is  its 
Influence,  and  the  Effects  and  Productions  of 
that  Influence  placed  under  the  fame  Predica- 
ment? This  Argument  evidently  infinuates,' i. 
That  the  Influence  of  the  Holy  Spirit  is  no  more 
of  its  real  Nature,  than  the  Works  and  Effv^cts 
produced  by  it ;  which  is  the  fame  Thing  as  to 
fay,  The  Influence  of  the  Sun  in  the  Firmament, 

that 


(       132       ) 

that  is,  his  Beams  which  irradiate  his  diftinguifh- 
ing  Light,  and  (hed  his  animating  Warmth,  are 
no  more  of  his  real  Nature,  than  the  Wax  he 
foftens,  or  the  Clay  he  hardens.  2.  That  the 
rational  Soul  feels  and  difcerns  the  Influence  of 
the  Spirit,  without  any  real  SerJe  of  the  Nature 
of  the  Spirit.  This  appears  to  me  juft  as  true, 
as  that  W€  fee  by  the  Light  of  the  Sun,  without 
any  Perception  of  that  Light,  and  are  corpo- 
really animated  by  its  Warmth,  without  ever 
feehng  it.  3.  That  if  the  effential  Fulnefs  of 
the  Divine  Being  do  not  come  into  immediate 
Gontacl  with  the  Soul  of  Man,  he  cannot  have 
any  fenfible  Perception  of  God's  Nature  by  his 
Divine  Influence  ;  which  is  like  aflerting,  that 
the  powerful  Influence  of  the  Sun  cannot  be 
feniibly  perceived  by  a  Man,  unlefs  the  Body 
of  the  Sun  immediately  touch  his  Body. 

2.  Having  noted  in  my  Obfervation  P.  14, 
15.  from  John  v.  39.  that  the  Pharifees  refted 
upon  the  Scriptures,  and  would  not  apply  to 
Chrift,  my  Opponent  anlwers,  P.  11.  "  Our 
''  Saviour,  however,  feems  to  give  a  different 
"  Account  of  the  Matter ;  for  he  frequently 
"  teils  them.  Mat.  xv.  6.  Mark  vii.  13.  that 
"  they  made  the  Word  of  God  of  none  Efi^ecl, 
''  through  their  Traditions  ;  How  then  could 
««  they  be  faid  to  reft  upon  it?"  Anfw.  The 
Reafon  our  Saviour  gives,  why  they  fliould,  or 
did  fearch  the  Scriptures,  is,  "  For,  in  them  ye 
"  think  ye  have  eternal  Life."  If  they  thought 
to  have  eternal  Life  in  the  Scriptures,  they 
certainly,  in  that  Senfe,  refted  upon  them  for  it, 
and  not  upon  Chrift,  the  only  Saviour,  to 
whom  they  would  not  come  that  they  might 
have  it.  As  to  their  making  the  Word,  or 
Command,  of  God  of  none  EfTect  through  their 
Traditions,  that  was  fpoken  at  a  different  Time, 

and 


(       ^33      ) 

and  appears  not  to  relate  to  the  Object  of  their 
Dependance  for  eternal  Life,  therefore  cannot 
either  with  Propriety  or  Prudence,  be  urged  in 
Contradiction  to  what  he  here  allerted.  The 
Text,  I  apprehend,  may  be  thus  underftood. 
Search,  or  rather,  ye  fearch  the  Scriptures,  for  in 
them  ye  think  ye  have  eternal  Life,  You  think 
{o,  but  are  mitiaken,  for  they  are  not  the 
Life,  but  come  from  the  Life,  and  they  are  they 
which  te/lify  of  me,  who  am  the  Life ;  yet 
ye  ftick  ia  them  as  your  Life,  and  ye  will  not 
come  to  me,  the  Life,  that  ye  might  have  Life  5 
therefore,  notwithftanding  your  Dependance 
upon  the  Scriptures,  ye  remain  in  a  State  of 
Death,  refling  upon  the  Letter  only,  without 
the  Knowledge  of  the  Spirit. 

3.  P.  12.  S,  N,  fays,  "  It  deferves  to  be  particU- 
"  larly  noted,  that  our  Lord  never  once  blame^ 
"  them  for  not  attending  to  the  Light  withinJ^  I 
think,  it  merits  more  particular  Notice,  that 
if  he  doth  not  blame  them  in  lerminis,*  for  not 
attending  to  it,  he  does  more,  by  fhewing  them 
the  Condemnation  that  accrues  to  thofe  who 
neglect  it.  "  This  is  the  Condemnation,  that  John  iiL 
*«  Light  is  come  into  the  World,  and  Men  loved  ^^-^^' 
''  Darknefs  rather  than  Light,  becaufe  their  Deeds 
*'  were  Evil,  For  every  One  that  doth  Evil 
*'  hateth  the  Light,  neither  comet h  to  the  Light, 
^'  left  his  Deeds  ihould  be  reproved.  But  he  that 
*'  doth  Truth  ccmeih  to  the  Light^'  (or  attends  to 
it)  "  that  his  Deeds  may  be  made  manifeft,  that 
**  they  are  wrought  in  God,'^  That  is,  under  the 
Influence  of  his  Spirit.  For,  ''God,"  faicn  the  zG'or.iv. 
Apoftle,  "  who  commanded  the  Lighr  to  fhlne  ^* 
*'  out  of  Darknefs,  hath  fJjined  in  our  Hearts,  to 
"  give  the  Light  ef  the  Knowlea^e  of  the  Glory  of 
«  God,  intheFaceofJefusChnit." 

The 

*In  Terms*  S 


(       134      ) 

The  Light  of  God  Jhining  in  the  Hearty  k 
certainly  a  Light  within^  and  this  Light  comes 
in  the  Face,  or  Appearance,  of  Jefus  Chrift, 
which  Appearance  therefore  7nuji  he  within^  and 
ought  in  Duty  to  be  attended  to. 

4,  Ibid.  I  am  unjuftly  charged  with  a  Be- 
Jtgn  to  lejfen  the  Importance,  and  (liew  the 
Infufficiency  of  the  Scriptures ;  becaufe  I  faid, 
that  "  though  they  are  fufiicient  to  make  the 
"  Man  of  God  perfect,  through  Faith  which  is 
"  in  Ghrift  Jefus,  yet  they  are  not  able  to  make 
"  the  ftnful  Man^  the  corrupt  Man  perfed, 
"  who  hath  not  this  Divine  Faith  of  the  Ope- 
*'  ration  of  God,  by  which  the  Vidory  is  ob- 
"  tained."  Againft  this  iS.  iV.  cites  1  Tim.  iiu 
i^ — ly,  and  faith,  **  Paul  then  here  affertSy  that 
.  **  the  Scriptures  are  able  to  make  a  Perfon 
"  (who  was  not  fo  before,  or  was  not  fo  without 
'*  them,  and  miiji  therefore  be  finful  and  corrupt) 
*"'  wife  unto  Salvation,  or  in  other  Words,  a  Man 
"  of  God,  through  Faith,  &c.'' 

If  to  perfedl  the  Man  of  God,  and  to  change 
the  corrupt  Sinner  into  a  Man  of  God,  be  the 
fame  Thing;  or,  if  the  Man  of  God,  and  the 
fmful  Man ;  the  Regenerate,  and  the  Unre- 
generate ;  the  Prophet,  and  the  Profligate ;  be 
One  and  the  fame,  the  Apoftle  faith  it;  but  if 
they  are  not  fo,  he  ajferts  no  fuch  Thing.  Wri- 
ting, in  this  Place,  to  his  beloved  Brother  in 
Chrift,  Timothy,  who  in  his  former  Epiftle,  he 
ftyles  a  Man  of  God,  he  addreffes  him  in  par- 
J  Tim.  vi.  ticular  with  this  Expreflion,  "  From  a  Child 
*'  "  thou  haft  known  the  Holy  Scriptures,  which 
''  are  able  to  make  thee  wife  unto  Salvation, 
"  through  Faith  which  is  in  Chrift  Jefus,  *  All 
*'  Scripture    given    by    fnfpiration,    is    profitable 

"  fa 

*  I  cite  this  as  it  ought  to  be  tranflated. 


■{^35) 

"  for  Dodlrine,  for  Reproof,  for  Correctioir, 
"  for  Inftrudion  in  Righteoufnefs,  that  the  Man 
"  of  God  may  be  perfect^  thoroughly  furnijhed  unto 
"  all  good  Works."  This  cannot  with  Propriety 
be  extended  to  any  but  Timothy^  and  fuch  as 
Timothy ;  true  Believers  in,  and  Followers  of 
Chrift.  To  add  Wifdom  to  the  Man  of  God, 
the  regenerate  Man,  in  order  to  his  Perfection 
in  Divine  Knowledge,  appears  to  me  a  very 
different  Thing  from  the  making  a  fmful  corrupt 
Man  Holy,  or  turning  a  grofs  and  miferable 
Sinner  into  a  Saint;  for  this,  according  to  Scrip- 
ture, is  the  peculiar  Work  of  the  Holy  Spirit  j  as 
I  have  already  made  appear. 

The  Scriptures  Timothy  had  been  inftruCled  in 
from  his  Childhood,  could  hardly  be  any  other 
than  thofe  of  the  Old  Teftament ;  and  all  they 
could  here  be  meant  to  do  for  the  Man  of  God, 
mud  be  to  afford  him  Inflruclion  in  the  Way  of 
Righteoufnefs ;  to  add  to  his  own  Experience, 
the  Experiences  of  thofe  before  him  in  that  ^ 
Line.  For  to  fuppofe  they  were  fufficient  to 
regenerate  and  perfed  the  fmful  corrupt  Man, 
is  more  than  they  are  able  now  to  do,  even  with 
the  New  Teftament  added  to  them. 

The  fmful  corrupt  Man  is  certainly  he  that 
abides  in  fmful  Pradices;  and  the  Apoftle  faith, 
"  He  that  committeth  Sin  is  of  the  Devil."  Will  ijohniii, 
5.  iV.  affert,  that  the  Man  of  God,  afid  he  who  is  ^' 
cf  the  Devil,  are  the  fame  ?  Then  Chrift  and 
Belial  are  united  in  the  fame  Perfon,  Light  and 
Darknefs  may  accord  with  each  other,  and  that 
which  feparates  from  God  may  be  joined  to 
him. 

I  do  not  think  fo  injuroufly  of  my  prefent 
Antagonift,  as  to  believe  he  really  intends  what 
the  Dodrine  I  oppofe  ultimately  refults  in;  but 
I    judge   this    a    proper    Opportunity   to  caution 

againft 


(       136      ) 

iagainft  fuch  corrupt  and  dangerous  Pofitions  as 
fome  have  publicly  avowed. 

1.  That  Man,  at  the  fame  Time  he  is  actually 
unrighteous  in  himfelf,  is  righteous  in  Chrift. 
That  is,  he  is  not  what  he  is  in  Reahty,  but 
what  he  perfuades  himfelf  to  be,  by  a  falfe 
Imagination  concerning  the  Sacrifice  of  Chrift: ; 
like  that  Generatio/t  who  are  pure  in  their  own 
Eyes^  yet  are  not  wajhed  from  their  Filthinefs, 

2.  That  the  fupreme  EfTence  of  immutable 
Truth,  looks  upon  Mstn  in  a  falfe  Light ;  efleem- 
ing  him  pure,  whiht  he  knows  him  to  be  fmful 
and  corrupt. 

3.  That  Chrifl,  the  Truth,  is  a  falfe  Medium, 
fhewing  the  States  of  Men  contrary  to  what  they 
are  in  Reahty. 

4.  That  Man  is  the  Servant  of  Chrifl,  whilfl 
be  is  under  the  Influence  of  Antichrifl ;  that 
he  is  imputatively  Holy,  whilfl  he  is  ruled  by 
the  Author  of  Pollution,  the  Adverfary  of  all 
Holinefs  y  and  that  he  is  ading  in  the  Will  of 
God,  whilfl  he  is  domg  the  Works  of  the  Devil ; 
notwithflanding  we   read,    "   To  whom  ye  yield 

j6.  ""  "  yourfelves  Servants  to  obey,  his  Servants  ye 
"  are  to  whom  ye  obey ;  whether  of  Sin  unto 
''  Death,  or  of  Obedience  unto  Righteoufnefs." 

It  is  a  vain  Delufion  for  any  to  exped,  that 
Purity  in  the  highefl  Perfection  fhould  unite 
with  them,  whilfl  they  remain  in  the  very  Caufe 
of  Separation  from  him.  Sin  made  the  Sepa- 
ration at  firft,  and  the  Continuance  of  it  conti- 
nues the  Separation.  If  it  be  queried,  Did  not 
Chrifl  die  to  reconcile  Sinners  to  God?  I  anfwer. 
Yes;  but  not  to  reconcile  God  to  Sin,  nor  to 
fave  Sin.  He  fuffered  not  to  purchafe  a  Licence 
for  Sinners  to  continue  fuch  ;  but  to  open  the 
Way  for  them  to  come  to  Repentance,  through 
the  Gift  of  God  procured  by  him;  for,  faith  he, 

'  Except 


B-om.  vu 


(       137      )  . 

*^  Except  ye  repent,  ye  fliall  all  likewife  perifli."  Lukexiii, 

He  came  not  to  uphold^  but  to  deftroy  the  Works     5- 

of  the  Devil,    which  include  all   manner   of   Sin 

and    Corruption.     "    Know    ye    not,'*    faith   the  i  Cor.  vL 

Man    of    God,  "  that  the  Unrighteous  ihall  not     ^»  ^^• 

"  inherit  the    Kingdom   of    God  ?     Be    not  de- 

"  ceived ;     neither    Fornicators,     nor    Idolaters, 

"  nor  Adulterers,    nor  Effeminate,  nor    Abufers 

*'  of    themfelves    with    Mankind,    nor    Thieves, 

"  nor  Covetous,    nor   Drunkards,    nor   Revilers, 

"  nor    Extortioners,    fliall    inherit   the  Kingdom 

"  of  God."     The  Notion  of   imputative   Righte- 

oufnefs   to  fuch  as  remain  in  the  Commiffion  of 

thefe  Evils,  therefore,    is   a  vain  and  pernicious 

Error. 

We  mufh  die  to  Sin,  or  we  cannot  live  to 
God  ;  and  in  Proportion  as  we  die  to  Sin,  we 
live  in  Chrift,  and  no  further.  We  mud  put  on 
Chriji^  by  true  Faith  and  Obedience,  which  are 
never  feparate ;  for  that  is  a  falfe  Faith  which 
abides  in,  or  fatisfies  any,  without  Obedience, 
"  Faith  without  Works  is  dead,"  faith  the  Ser- Jam.  ii.20 
vant  of  Chriil,  and  "  fliew  me  thy  Faith  with-  Verfe  18. 
"  out  thy  Works,  and  I  will  fliew  thee  my  Faith 
^«  by  my  Works." 

The  Law  faith.  Do,  or  avoid,  this,  and  live. 
The  Gofpel  not  only  forbids  the  outward  Ad:, 
but  alfo  reilrains  the  inward  Defire  and  Motion 
towards  it.  The  Law  faith.  Thou  fhalt  not 
kill ;  nor  commit  Adultery ;  nor  forfwear  thy- 
felf,  <b'c.  The  Gofpel  commands,  Give  not 
Place  to  Anger  j  thou  flialt  not  lull;  fwear  not 
at  all,  ^c.  In  this  manner,  the  Gofpel  deftroys 
not  the  moral  Law%  but  fulfils  it,  by  taking 
away  the  Ground  of  fmful  A6ls,  and  laying  the 
Axe  of  the  Spirit  to  the  Root  of  Corruption. 

Can  the  Confiderate  imagine,  that  the  Ever- 
lafling  Source  of  Wifdom  and  Might,  can  be  at 

a  Lofs 


(       138       ) 

a  Lofs  how  to  expel  Satan's  Kingdom  in  Man 
whilft  upon  Earth?  Or  can  they  think  him  fo 
delighted  with  Mens  Offences  againfl  his  Purity 
and  Goodnefs,  as  to  will  that  Satan  Ihould  reign 
over  his  Creatures  to  the  lad  Moment  of  their 
Lives  ?  Is  it  not  more  to  his  Glory  to  deliver 
from  the  Power  of  Evil,  and  to  fave  both  from 
Sin  here,  and  Mifery  hereafter,  than  to  fave 
only  from  Wretchednefs  in  Futurity?  Is  a  Part 
greater  than  the  Whole  ?  Or,  is  an  incompleat 
DeUverance  preferable,  or  more  glorious  than 
that  which  is  perfect? 

When  Doctrines  oppofite  to  Purification  of 
Heart,  and  Hohnefs  of  Life,  are  induflrioufly 
propagated,  it  (lands  every  One  in  hand  to  be 
alarmed,  left,  by  giving  Place  to  them  in  their 
Minds,  they  become  Winded  through  the  Deceit^ 
fulnefs  of  Sin;  which  will  center  them  at  laft  in 
a  Fool's   Paradife,    inftead  of  the  City  of  God, 

Rev.  xxi.  the  Heavenly  Jferufalem,  into  which  nothing  that 
^7*         dejileth^    that    worketh  Abomination^    or   maketh   a 
hie-i  Jhall  in  anywife  enter. 

5.  The  Ability  in  the  Scriptures,  as  before 
cited,  to  enlarge  the  Man  of  God  in  faving 
Wifdom,  the  Apoftle  faith,  is  through  Faith 
which  is  in  Chrjji  Jefus,  S,  N.  refolves  this 
faving  Faith  into  a  Belief  of  thofe  Parts  of  the 
Old  Tcftamcnt,  which  related  particularly  to 
Chrift,  to  which  he  adds  the  like  Parts  of  the 
New  Teftament. 

What  true  Gofpel-Faith  is,  let  us  a  little 
confider.  As  the  Entrance  of  the  Divine  Word 
quickneth  the  Soul,    fo    it  firft   communicates    a 

I  Cor.  xii.  Degree   of   Faith,    through    which    it    operates ; 

^iu'if ''^'  for  true  Faith  is  the  Gift  of  God,  and  the  Holy 

2.Cor.  iv.  Spirit  is  the  Spirit  of  Faith;  which  is  not  a  bare 
^^:  ...  Belief  of  Truths  concerning  Chrift,  but  a  Faith 
17.  "    *  in  him.     The  Faith  in  Chriji  is  not  comprifed  in 

giving 


(       »39       ) 

giving  Credit  to  Narrations  and  Dodlrines,  and 
a  Mode  of  Practice  framed  by  the  Wifdom  of 
Men  upon  it ;  for  that  centers  fhort  of  the 
eflential  Subftance  of  Faith.  Gofpel-Faith  in 
Man  beheves  the  Truth  of  all  that  is  revealed 
by  the  Spirit,  both  in  the  Heart,  and  in  the 
Sacred  Writings;  becaufe  it  feels  it,  favours  it, 
and  is  one  with  it.  It  not  only  ajfents  to  the  - 
fcriptural  Accounts  of  the  Incarnation  and  whole 
Procefs  of  Chrift  in  Judea;  but  it  alfo  receives 
his  internal  Appearance,  coiifents  to  his  Opera- 
tion, and  concurs  with  it. 

That  Faith  which  (lands  wholly  upon  Hear- 
fay.  Tradition,  Reading,  or  Imagination,  is  but 
a  diftant  kind  of  ineffe^lual  Credence,  which 
permits  the  Soul  to  remain  in  the  Bondage  of. 
Corruption.  The  Wicked  may  go  this  Length 
towards  Gofpel-Faith;  but  the  true  Faith  lays 
hold  of,  and  cleaves  to  the  Spirit  of  Truth,  in 
its  inward  Manifeftations,  wherein  it  Hands,  and 
whereby  it  grows,  till  the  Heart  is  purified,  the 
World  overcome,  and  Salvation  obtained. 

This  Faith  is  as  a  Flame  of  pure  Love  in  the 
Heart  to  God.  It  prefleth  towards  him,  panteth 
after  him,  refigns  to  him,  confides  and  hves  in 
him.  The  Myjiery  of  it  is  held  in  a  pure  Con-  iTim.iii, 
fcience^  and  in  the  effective  Power  of  the  Ever-  0- 
lafling  Gofpel ;  whence  the  Chrijlian  Difpenjaiion 
in  Holy-Writ^  is  often  diftinguilhed  from  the 
exterior  Difpenfation  of  the  Mofaic  Law,  and 
the  prior  Adminiftration  of  Angels  in  vifible 
Appearances,  by  the  Appellation  of  Faith. 

Though  the  Term  Faith  is  occafionally  ufed 
by  the  Pen-men  of  Scripture  in  divers,  yet  not 
contrary,  but  confiflent  Senfes,  this  feems  to 
be  the  One  {landing  Faith  mentioned,  Eph»  iv.  5. 
which  is  is  in  Chriji  Jefus^  as  it  is  the  Fruit  of  his 
Grace  and  good"  Spirit  in  the  Heart.     Through 

this 


(       HO       ) 

this  the   Scriptures  become  efFeclually  inflru£liVd 

to   the   Man   of   God,    and   helpful  to  the   real 

Chriftian  in   the  Way  of  Life  and  Salvation.     It 

Rom.  1.1715    the  Faith  by   which   the   Members   of   Chrift 

Gal.  ij.  20  tYuly //^'^,  and  abide  as  fuch.     It  is   their  invin- 

Heb."x.*38  cible  Shield;    and  the  Knowledge  of  Chrift  in  them 

Eph.vii6is   the  Proof   of  their  poflefTing  it.     Abundance 

^Cor.xiii  jg  £j^-^  ^^£  ^^  Nature,  Power,  and  EfFefts  of  this 

Heb.  xi.    all-conquering  Faith ;    but   I  hope,    this  will  be 

fufficient  to  fhew,    though  in  its  compleat  Senfe, 

it   includes  a  Belief  of   all  that  is  /aid  of  Chrift ^ 

and   by  Chrift^    in   Holy-Writ,    it    goes    deeper, 

and  arifeth  not  in  Man   merely  from   the   Man, 

but   takes    its    Birth,     and    receives    its    Increafe 

from  the  Operation  of  the  Holy  Spirit  in  him; 

which  works  by  it  to   the  San6lification  of   the 

Heart,    and    the    Produdion   of   every  Chriftian 

Virtue* 


CHAP. 


CHAP     XIIL 


I.  S.  N.'j  faving  Ability  of  the  Scriptures 
con/tdered.  2.  His  *wro7ig  Reajoning  from 
the  Plea  of  the  Papifts.  3.  Spiritual 
Things  hoiv  underfood,  4.  Barclay  de- 
fended from  the  Charge  of  arguing  in  a 
falfe  Circle,  5.  G.  Fox  ref cued  from  S.  N.'j 
illiberal  Abufes. 

1.  C  N.  fays,  P.  14.  "  No  more  than  what  w(* 
^ff^^t  of  the  Ability  of  Scripture  have  the 
*'  Apologifl  or  his  Defenders  faid  of  the  Light 
"  within/'  It  may  be  fo;  but  where  is  the  Proof 
of  this,  that  himfelf  and  his  Coadjutors  adcrt 
concerning  the  fwving  /Ibility  of  the  Scriptures  ? 
Why  thus  it  follows.  ''  IVe  alfo  fay^  the  Scrip- 
''  tures  will  make  us  wife  unto  Salvation,  if  we 
"  attend  to  the  Senfe  of  them,  believe  it,  and  fo 
*'  become  influenced  by  it,  therefore  tbey  are  able 
"  to  faveJ' 

I  have  already  fliewn,  that  he  vvjiakes  the  Senfe 
of  the  Text  above-mentioned,  which  is  not  the 
only  One  by  many,  how  then  fhould  he  attend  to^ 
belie'ue^  and  be  influenced  by  the  Senfe  who  has  it 
not?  And,  how  mould  he  be  favcd  by  the  Senfe 
of  that  he  does  not  underftand  ?  I  hope  his 
Salvation  Vv'ill  be  better  founded  than  his  Argu- 
ment ;  for  this  hath  no  firmer  Bafis  than  bare 
AiTcrtion.  "  We  fay^  the  Scriptures,  &c."  there- 
fore they  are  able  to  fave.  But  I  have  faid  enough 
before  to  rliis  Pohit. 

T  c.  P.  I  cr. 


(         H2    ,     ) 

2.  p.  15.  He  reminds  me,  that  the  Faptfl^ 
plead,  "  The  Scriptures  are  not  the  iupreme 
"  Guide;  for  they  do  not  anfwer  the  End,  that 
"  is,  the  reconciling  of  Differences;  for  thofe  who 
"  pretend  mod  to  confult  the  Scriptures,  do  moft 
"  of  all  difagree  in  Matters  of  Faith,  and  in  their 
"  Interpretation  of  the  Scripture." 

No*  Proteftant  of  a  found  Underftanding  can 
deny  the  Truth  of  this ;  for  more  religious  Dif- 
ferences have  arifen,  and  ftill  fubfift,  about  the 
Senfe  of  Scripture  than  any  Thing  elfe.  There" 
is  therefore  Need  of  an  infallible  Interpreter ; 
w\iic\\\^  the  Spirit  of 'Truths  whence  they  came, 
and  who  is  meafurably  given  to  guide  into  all 
Truth,  The  Errpr  of  the  Fapijis  ftands  not  in 
afferting  the  undeniable  Diverfities  amdngft  Men, 
concerning  the  Senfe  of  Scripture,  but  in  fetting 
up  a  vihble  carnal  Head,  inftead  of  the  invifible 
fpiritual  Head  of  the  Church;  a  SuccelTion  of 
falhble  Men,  under  the  Pretence  of  their  being 
infallibly  impowered,  officially  and  finally  to  de- 
termine DodlrineS  for,  and  dired  the  Confciences 
of  all  others;  and  thofe  w^ho  approach  the  near- 
eft  to  this  Part  of  Fopery^  are  fuch  as  pretend 
their  own  private,  or  peculiar  Interpretations  are 
the  true  Senfe  of  the  Scriptures,  and  who  feek  to 
impofe  them  upon  others  as  fuch. 

3.  P.  18.  S.  N.  expreifes  an  Imagination  that 
Barclay  meant  by  Right  Reafon^  "  n6t  the  Facul- 
"  ty  of  the  Underftanding  itfelf,  but  that  Rea- 
''  foning  or  Argument  which  is  conformable  to 
''  the  true  Relation  of^hinp,^^  I  muft  fuppofe  him 
to  intend  here,  the  true  Relation  of  fpiritual  Things; 
for  thofe  are  what  we  have  here  to  do  with.  But 
•what  will  this  avail  him  ?  By  what  Means  will  he 
affure  us,  that  his  Underftanding  is  adequate  to 
this  Relation^  and  to  what  is,  or  is  not  conforma- 
ble to  it?  Spiritual  Things  are  the  Things  of  God, 

and 


(      H3      ) 

and  faith  Holy-Writ,  "  The  Things  of  God  ^  ^o^-  "• 
"  knoweth  no  Man,  but  the  Spirit  of  God ;"  there- 
fore the  Apoftle  declares,  "  We  have  received,  not  Verfe  12, 
*'  the  Spirit  of  the  World,  but  the  Spirit  which 
*'  is  of  God;  that  we  might  know  the  Things  that 
*'  are  freely  given  to  us  of  God.*' — *'  But  the  na-  Verfe  ^4. 
*'  tural  Man  receiveth  not  the  Things  of  the  Spirit 
"  of  God,  for  they  are  FooUJhnefs  unto  him;  neither 
*'  can  he  know  them,  becaufe  they  are  fpiritually 
*'  difcerned."  Hence  it  is  clear,  that  he  who  hath 
not  the  knowledge  of  fpiritual  Things  by  the 
Manifeftation  of  the  Spirit  of  God,  hath  not  the 
true  Knowledge  of  them,  imagine  what  he  wall 
of  his  other  Acquirements ;  and  he  mud  find 
himfelf  at  lall  upon  the  fandy  Foundation  of  vain 
Opinion. 

The  Apoflle  follows  this  by  afferting,  "  The  Verfe  i^. 
"  fpiritual  Man  judgeth  all  Things."  That  is, 
the  Man  who  is  rendered  fpiritual,  by  the  renew- 
ing Influence  of  the  Holy  Spirit,  has,  through 
the  Shining  of  Divine  Light  upon  his  Mind,  a 
clear  Difcerning  of  all  thofe  fpiritual  Matters  it 
concerns  him  to  know;  which  it  is  impoflible  for 
the  natural  Man  rightly  to  comprehend. 

4.  P.  21.  "  The  Apologift  has  recourfe  to  the 
"  Scriptures,  to  prove  to  us  the  Neceffity  of  im- 
"  mediate  Infpiration  for  all  Perfons,  but  when  he 
"  will  convince  us  of  the  Truth  and  Certainty  of 
"  the  Scriptures,  he  turns  back  again  to  his  pecu- 
*'  liar  Notion  of  the  Revelation  of  the  Spirit  in- 
*'  every  Man."     Strange  Logic  indeed! 

What  Conclufion  is  more  natural,  than  to  de- 
termine what  a  Tree  is  by  its  Fruit;  or  what  the 
Fruit  is  by  the  Tree?  Men  do  not  gather  Grapes 
off  Thorns,  nor  Figs  off  Thiflles;  but  when 
they  fee  a  Fig-tree,  they  know  its  Fruit  muft  be 
Figs;  and  when  they  fee  a  Grape,  they  know  it 
to  be  the  Fruit  of  the  Vine.     In  this  Manner  the 

HLoly 


(       H4      ) 

Holy  Spirit  and  tlie  Scriptures,  where  both  are 
known,  bear  mutual  Tellimony  to  each  other, 
by  a  Demonflration  above  all  Logic,  and  out  ot 
the  Reach  of  Sophiflry.  What  Barclay^  there- 
fore, urges  in  this  Cafe,  is  the  reciprocal  Tefti- 
mony  of  the  Spirit  with  the  Scriptures,  as  the 
clearefl  and  befl  Convincement  of  both  to  the 
Mind  of  Man,  and  this  not  fo  much  by  Way  of 
Argument  to  the  Head,  as  Appeal  to  the  Con- 
science, 

5.  P.  22.  Our  Opponent  falls  upon  George  Fox^ 
whom  he  reprefents  in  no  very  candid  Manner. 
He  takes  upon  hiai  to  contradidl  thofe  concerning 
him,  who  for  many  Years  were  pcrfonally  ac- 
quainted with  him,  and  his  Condud,,and  who, 
both  from  the  Opportunities  they  had,  and*  the 
Abilities  they  polieiled,  were  much  better  Judges 
both  of  the  Man,  and  the  Reality  of  the  Fads, 
than  he  can  poilibly  be,  What  he  calls  his  fair 
and  juji  Examination^  is  a  mere  Train  of  In- 
vedive  and  Abufe,  relating  to  Matters  tranfaded 
long  before  fee  was  born  into  the  World;  and 
v/hich  his  notorious  Prejudice  renders  him  unfit  to 
determine  upon.  Having  purfued  G.  Fox  with 
great  Warmth,  through  eight  or  nine  Pages,  and 
fufficiently  heated  his  Spirits,  he  faftcns  upon  his 
fmgular  Concern  at  Litchjield^  in  1651,  Upon 
which  I  ihall  drop  the  following  Obfervatlons. 

It  has  pleafed  the  Divine  Being  at  Times,  to 
require  Things  of  his  devoted  Servants  which 
mud  appear  very  foolijh.  to  the  Wifdom  of  the 
3CQr.i.27  World;  but  "  he  hath  chofen  the foolifh  Things  of 
"  the  World  to  confound  the  Wife.''  Might  not 
fuch  an  A£l  as  this  fimply  related  by  G.  Fox^  be 
required  of  him,  in  Part,  to  try,  or  to  give  him 
an  Opportunity  of  exercifmg,  his  Faith  and  Obe- 
dience, and  alfo  to  alarm  a  People  too  fecure  in 
falfe  Reds,  and  carnal  Indulgences?  He  reprefents 

the 


(       ''45      ) 

the  Apprehenfion  he  had  of  it,  was  to  revive  the 
Memorial  of  their  Predece/fors,  and  their  deep  Suf- 
ferings for  the  Caufe  of  CJjrifi ;  which,  in  Divine 
Wifdom,  might  be  proper  to  a  Generation  im- 
merfed  in  a  State  of  Degeneracy,  and  Forgetful- 
nefs  of  God,  and  to  fhew  them  the  Woe  that  would 
attend  a  Continuance  in  a  degenerate  Life  and 
Pradlice.  With  the  fame  View,  Woes  have  been 
pronounced  by  divers  of  God's  infpired  MeiTen- 
gers,  as  we  read  in  Scripture,  and  what  mighty 
Hurt  or  Scandal  accrued  from  this,  that  it  mult 
be  interpreted  in  the  word  Senfe  poflible  to  be  put 
upon  it?  What  but  Ignorance,  or  an  invidious  and 
malevolent  Difpofition,  would  fee  nothing  elfe  in 
the  Cafe,  but  arrant  Villainy^  rank  Enthnfiafn^ 
grofs  and  melancholy  Fanaticifm^  loquacious  Lunacy y 
and  diabolical  Fofjejfion  f 

If  G.  Fox  had  from  a  Divine  Impulfe,  found  it 
his  Concern  to  go  naked  for  three  Years  together, 
as  the  Prophet  Ifaiah  did ;  or  to  lay  fiege  to  a  Tile,  ifa.  xx. 
in  a  cumbent  Pofture,  and  bake  his  Bread  with  Ezek.  r 
Dung,  for  the  Space  of  fifteen  Months,  as  Ezekicl 
did;  it  would  as  furely  have  drawn  down  the  Re- 
fentment  of  6'.  N.  upon  him,  and  would  have  been 
altogether  as  juft  a  Foundation  for  his  Afperity. 

With  refpe^l  to  miraculous  Teftimonials;  when 
I  confider  the  many  grofs  Impofitions  of  that 
Kind,  under  Names  delivered  down  to  us  with 
great  Veneratien,  and  fainted  in  the  Romifl? 
Church,  I  do  not  admire  that  thinking  Perfons, 
not  fufficiently  experienced  in  the  Divine  Life, 
fhould  be  inclined  to  difoelieve  any  modern  Nar- 
ratives of  fupernatural  Tokens.  But  this  Dif- 
ference is  evidently  obfervable,  between  the  few 
related  by  G,  Fox,  and  his  Friends,  and  the  many 
by  Fopifh  Writers.  Thefe  induftrioufly  propa- 
gated their  miraculous  Legends  for  a  Name ;  for 
the  Support  of  unfcriptural  Superliition,  and  fe- 

parate 


(146      ) 

parate  Interells,  monadic  Inftitutions,  the  Adora- 
tion of  Relicks,  and  of  the  bleiled  Virgin,  the 
Invocation  of  Saints,  real  or  nominal,  Prayers  for 
the  Departed,  image-worfhip,  their  deified  Sacra- 
ment, the  formal  Sign  of  the  Crofs,  confecrated 
Oil,  &c»  But  G.  Fox  never  once  pretended  to 
a  Power  of  working  Miracles  to  the  People 
where  he  came,  to  open  a  Door  amongft  them 
for  the  Reception  ot  himfelf,  or  the  Principles  he 
fpreaci;  nor  was  it  necelTary  he  fliould,  fmce  they 
had  been  already  miraculoufly  attefted,  in  the 
firfi:  planting  of  Chriftlanity.  For,  the  Funda- 
mentals he  preached  were,  Chrifl  once  in  the  Flefh, 
and  always  in  Spirit  as  the  Light  and  Life  of 
Men,  the  Mediator,  the  Propitiation,  the  Inter- 
ceflbr,  the  potential  and  adlual  Redeemer,  offer- 
ed for  all,  and  to  all,  and  the  efpecial  Saviour  of 
all  that  believe  in  him  fo  as  to  obey  him  ;  with 
the  Neceffity  of  Regeneration  in  Man,  and  the 
Practice  of  every  Moral  and  Chriftian  Virtae. 

Is  it  nothing  extraordinary,  that  a  Perfon  fo 
obfcure  and  illiterate,  fo  little  converfant  amongft 
Men,  fo  uneducated  in  Arts,  Languages  and  Sci- 
ences, fo  unverfed  in  the  various  Modes  of  Di- 
vinity by  Turns  in  Fafhion,  uninitru£led,  unpro- 
vided, unprote6led  by  Men,  fhould  fmgly  and 
alone,  launch  into  the  troubled  Sea  of  a  tempef- 
tuous  fluduating  World,  and  in  dire£t  Oppofition 
to  all  the  Pride,  Policy  and  Power  of  a  learned 
and  lucrative  Priellhood,  and  a  prejudiced  People 
with  a  bigotted  Magiftracy  at  their  Head ;  that 
fuch  an  One,  by  the  fimple  Doftrine  of  the  Crofs 
of  Chrift,  fhould  be  made  inftrumental  to  the 
turning  of  Thoufands,  not  from  Form  to  Form, 
but  from  Darknefs  to  Light ;  from  the  Power  of 
Satan,  to  the  Power  of  God;  from  a  Death  in 
Sin,  to  the  Life  of  Righteoufnefs ;  from  habi- 
tual Vice,  to  a  Courfe  of  Virtue  j    infomuch  that 

fome 


(       H7      ) 

fome  judicious  Magiflrates  declared,  the  People 
raifed  through  his  Miniitry  eafed  their  Hands  of 
much  Trouble,  and  had  it  not  been  for  the  fpread- 
ing  of  this  Principle  of  Divine  Light,  the  Nation 
would  have  been  over-run  v^/ith  Ranterifm,  and 
Licentioufnefs  ?  In  this  great  and  good  Work, 
G.  Fox^  with  the  People  he  had  been  Inilrumental 
to  raife,  ftood  with  unabated  Courage  and  Con- 
ftancy,  and  were  enabled,  with  undaunted  Forti? 
tude,  to  bear  up  againfl  near  forty  Years  cruel 
Perfecution,  with  fmall  Intervals,  both  from  royal 
and  republican  Parties,  as  each  afcended  the  Scale 
of  national  Power.  This  he  was  favoured  to  fee 
an  End  of,  before  his  Removal  beyond  the  Noife 
of  Archers,  and  out  of  the  Reach  of  Envy  and 
■Malignity. 

Notwithftanding  the  invidious  Mifreprefenta- 
tions  made  concerning  him,  no  Marks  ot  Infm- 
cerity.  Artifice  or  Impollure  appeared  in  his  Con- 
dud,  nor  of  Interefl,  or  Ambition  in  his  Views. 
He  fought  not  to  gather  People  to  himfelf,  but 
to  Chr'iji  alone.  He  made  no  Pretences  to  work 
Miracles,  in  Confirmation  of  his  MifTion,  whilft  - 
he  travelled  and  laboured  amongft  his  Fellow-crea- 
tures; but,  in  his  Journal,  which  he  left  behind 
him  in  Manufcript,  he  acknowledges  the  Good- 
nefs  and  Power  of  God,  in  giving  extraordinary 
Proofs  at  Times,  according  to  his  Pieafure,  that 
he  attended  fome  of  them,  with  a  Meafure  of  the 
fame  Divine  Power,  which  formerly  accompanied 
divers  of  the  primitive  Minifters  in  a  much  larger 
Degree. 

But  notwithftanding  the  Principles  we  profefs 
are  evi'dently  Scriptural,  and  depend  not  upon^  nor 
as  5.  A^.  miftakenly  alferts,  Jiand  or  fail  together  PageUp, 
with  any  Relations  of  miraculous  Appearances, 
either  in  G.  Fox\  Journal,  or  the  Writings  of  his 
Co-temporaries;   which  Relations  are  purely  i?:ci- 

dentaly 


(       148       ) 

'dental^  and  appeared  not  till  many  Years  aFte^ 
the  Settlement  of  the  Society.  Yet  as  he  was  an 
iifeful,  eminent  and  honourable  Member  of  our 
religious  Body,  we  are  not  unconcerned  in  his 
Veracity,  and  therefore  require  better  Proofs 
againft  it  than  the  Surmifes,  Prefumptions,  and 
Difguifes  of  Prejudice.  What  he  relates  of  the 
Fa6ls,  he  afferts  upon  his  own  Knowledge  of 
them,  and  divers  are  witnefTed  to  by  others  as 
well  as  himfelf.  Can  S.  Newton  affert  the  Con- 
trary, upon  his  certain  Knowledge  of  the  Falfhood 
of  thofe  Relations;  or  has  he  demonilrated  the 
Truth  of  them  to  be  impoflible  ?  No  fuch  Mat- 
ter. They  are  fuch  as  have  always  been ;  and 
what  have  been  may  be.  G.  Fox*^  Integrity  is 
too  well  atteiled,  to  be  dellroyed  by  Imaginations, 
Innuendoes,  and  Invedives.  Lucre,  Preferment, 
the  Avoidance  of  Difadvantage,  Diftrefs,  or  Abufe*> 
have  operated  upon  the  Hopes  and  Fears  of 
many;  but  never  appeared  to  have  Ihaken,  or 
weighed  with  him.  Such  was  the  Strength  of 
his  Faith,  and  the  internal  Support  which  attend- 
ed him.  He  was  no  Sed-mafter.  He  fought  nei^ 
ther  external  Benefits,  nor  the  Honour  that  is  from 
below.  He  traded  not  in  Religion.  He  truck- 
led not  to  the  corrupt  Humours  or  Difpofitions 
of  any.  He  called  the  People  out  of  that  Apof- 
tacy  from  the  Holy  Spirit  of  God  they  were  too 
generally  funk  int»,  and  out  of  thofe  carnal  Or- 
dinances which  could  not  truly  profit  them,  nor 
contribute  to  Renovation  of  Heart,  and  Reforma- 
tion in  Life  and  Pradcie.  Neither  did  him- 
felf nor  thofe  who  became  connected  with  him, 
divide  from  others  for  Separation-fake,  but  to 
join  together  in  following  the  One  Everlafting  Shep- 
herd of  the  true  Sheep.  To  h'wi  they  gathered, 
and  in  the  Life  and  Love  of  the  Gofpel,  became 
united  to  him  in  Spirit,  as  their  only  Head^  and 

one 


(      149      ) 

tht  to  another  as  Brethren.  They  learnt  to  eatl 
no  Man  Ma/ler  in  a  religious  Senfe,  and  to  know 
that  the  true  Church  is  not  the  Church  of  Peler^ 
oi  Paul,  or  of  JpoIIos  ;  that  it  owns  but  one  Head, 
the  Lord  Jefus  Chrifl ;  whofe  Followers  they 
profelled  to  be,  and  not  the  Followers  of  G.  Fox, 
R.  Barclay,  W.  Penn,  or  any  othcr^  further  than 
they  followed  him.  Thefe  they  never  looked 
upon  as  Heads  of,  but  Brethren  in  the  Society, 
never  ftiled  themfelves  by  their  Names,  nor  al- 
lowed them  any  other  Eftimation,  than  that  <i<?z/- 
ble  Honour  required  by  the  Apoftle,  to  thofe  who  i  Tim.  v* 
are  doubly  ferviceable.  ^  ^7« 

It  is  too  probable  from  the  Sacred  Writings  to 
be  denied,  that  the  Almighty,  both  before  the 
Inftitution  of  the  Mofaic  Law,  and  during  its 
Continuance,  all  along,  at  Seafons,  cccafionally 
manifefted  apparent  Tokens  of  his  fupernatural 
Power,  through  thofe  he  particularly  concerned 
to  hold  up  the  Mirror  of  true  Rehgion  in  its  ge- 
nuine Purity,  and  to  revive  and  reftore  it  when 
loft,  or  to  a  great  Degree  obfcured  amongft  its 
Profeffors ;  and  why  fhould  it  appear  an  Ab- 
furdity  to  fuppofe,  that  fmce  the  primitive  Age 
of  Chriflianity,  he  fhould  fee  fit  fometimes  on 
like  Occafions,  to  add  Sanftions  of  like  Na- 
ture? When  I  find  fuch  Inftances  tefLified  to  by 
Men  of  Underftanding,  Integrity,  and  difintereit- 
ed  Chriftian  Piety,  upon  their  own  Knowledge 
of  the  Fa6ls,  I  fee  no  juft  Ground 'to  difcredit 
their  Atteftations,  becaufe  Perfons  manifeftly  pre- 
judiced againft  them,  and  confeffedly  infenfible  of 
the  Influence  and  Operation  of  the  Holy  Spirit, 
have  fetded  themfelves  in  an  Opinion,  that  they 
are  to  remain  for  ever  to  be  difcontinued  under  the 
Adminiflration  of  the  Gofpel,  though  continued 
occafionally  throughout  all  former  Difpenfations. 
I  have  met  with  no  Reafon  fuiucient  to  *warrant 

U  me 


(       I50      ) 

me  to  conclude,  that  the  great  Minifter  of  the 
San6luary  might  not  fee  proper,  in  the  iaft  Cen- , 
tury,  to  add  fome  Inflances  of  this  Kind,  to  the 
Services  of  his  difintereited  and  devoted  Servants, 
for  their  Encouragement,  to  Hem  the  Torrent  of 
Oppofition  againfl  the  Revival  of  his  Truth  in  its 
Purity,  when  Formality  and  Hypocrify  on  one 
Hand,  Licentioufnefs  and  Prophanenefs  on  the 
other,  with  Jarring  and  Violence  on  all  Sides 
raged  againfl  them;  as  if  nothing  lefs  was  meant 
than  their  utter  Extindion, 


CHAP. 


CHAP.    XIV. 

I.  S.  N.'s  Inftnuation^  that  I  piefer  the 
Apology  to  the  Neiv  Tejiament^  ivith  the 
Imaginations  be  grounds  it  iipon^  anfwered. 
Herein  the  true  Go/pel  is  JJoewn^  and  the 
People  profejjing  it  defended,  2.  Anfwers 
to  his  ^leries  co7icerning  the  0 Economy  of 
the  Quakers,  ivherein  the  Nature  and 
Manner  of  their  WorJIoip  is  explained,  3. 
An  Ahufe  obviated^  and  the  Scriptures 
placed  in  their  proper  L  ight,  4.  The  Fu- 
tility of  S.  N.'s  Pumark  concerjiing  the 
Prophecies  I  adduced,  5.  My  Inadvertence 
in  one  of  my  Kxpreffions  acknouoledged^  and 
my  Senfe  cleared.  6,  Cojiceniing  Revela- 
tion obje^iveandfubjeBive^  immediate  and 
inflrumental.  7.  My  Opponents  Inflance 
of  Balaam  anfuuered,  8.  His  Artifice  re- 
marked^  in  perverting  our  Words  to.  ferve 
his  Qvun  Purpofe^, 

I.  ^  N.  in  his  Letter,  P.  9,  indirectly  inil- 
\^ ii  nuated,  that  \ht  Shakers  read  more^  and 
form  their  Sentiments  more  from  tho  Apology 
than  the  New  Teftament.  Knowing  this  to  be 
untrue,  I  denied  it  of  the  Generahty  of  that 
People,  and  queried  with  him,  "  If  he  intended, 
"  it  of  particular  Perfons,  who  are  they  ?"  In 
anfwer  to  this  Queliion,  P.  47.  he  now  aflumes 
the  Charge  of  l^athan  upon  David^  and  roundly 

afferts 


(       152      ) 

alleits  to  me,  "  thou  art  the  Man."  But  how  I 
Ihould  be  the  Man  he  meant  when  he  penn'd  that 
Suggeftion,  is  myfterious  to  me,  feeing  th^n  he 
certainly  was  perfectly  unacquainted  with  me» 
But  it  feems,  for  want  o^  another,  1  muft  be  the 
Man,  becaufe  he  carCt  help  thinkings  P.  46.  that 
I  affert  or  iniinuate,  i.  "  What  the  Apoftles  have 
*'  fpoken  and  written  is  rot  the  Gofpel."  2.  ''That 
^'  the  real  meaning  of  their  Writings  is  only  a  dry 
^«  Theory.'"  3.  "  That  the  Gofpel  in  fad  is  an  in^ 
"  ^A'/'//V^i^/^5z/i^y?^;2r^  within  all  Men,  whether  they 
*'  know  any  thing  of  the  Character  and  Re^ 
"  demption  of  Chrift,  as  reprefented  in  the  New 
^'  Teilament,  or  not,"  4.  "  That  the  Whole  of 
"  our  Salvation  depends  folely  upon  an  inward 
"  Power  and  Virtue,  without,//?^  Influence  of  the 
*'  ;V2/^zV<?^SV;?//W;2/^  of  the  Book  of  God." 

If  I  may  be  allowed  to  fpeak  my  own  Senfe, 
\x^hat  I  have  alTerted,  and  do  believe   refpecling 
thefe  Points,  is,    1.  That  the  evangelic  and  apof- 
tolic  Writings  are  defcriptive  and  declarative  of  the 
Rom.  1.16  Gofpel,  which    therein  is  defined   to  be  tb?  Pozuer 
1  Cor.  i.    of  God  imto   Salvation ;  that    Chriji   is    the  Power 
*4t         of  God ^  who  fpirit^alIy  and  internally   adminiilers 
Light  and  Life  to  the   Souls  of  Men,  which  fpi- 
ritual   and  powerful   Admini [I ration  is  the  effential 
Gofpel  \  and  tnat,  both  thofe  Parts  of  Scripture, 
"which  bear  Teftimony  to  the  Incarnation  and  out- 
ward Procefs  of  Chrift,  and  thofe  that  witnefs  to 
-     his  inward  Miniifration  in  Spirit,  whether  narra? 
tive  or  dodrinai,  being  the  beft  and  moft  eminent 
written  Tejlifications  of  the  Golpel,  are  therefore, 
by  a  Metonymy,  ufually  called  by  its  Name. 

2.  In  my  Obfervations,  from  P.  36  to  43.  I 
fully  made  appear,  that  the  real  Meaning  of  the 
apoftohc  Writings  is  7iot  a  dry  Theory^  but  a  ftrong 
Recommendation  of  the  living  and  fenfible  Ope- 
ratioft  of  the  Power  of  God, 


(       ^53      ) 

3.  The  Reader  may  fee  in  my  Anfwers  to  the 
firft  of  thefip   Articles,    and  other  Parts  of   this 
Treatife,  that  /  do  not  bold  the  Go/pel  to  be  in  Fad 
an  inexplicable  Subjiance^  &c.     But  that  it  is  not  to 
be  truly  and  certainly  known  without  Divine  Illu- 
mination ;    for,    "   the   Things  of  God  knoweth  i  Cor.  ii, 
"  no  Man,    but  the  Spirit  of  God."     We  read,     "• 
that  "  Life  and  Immortality  are  brought  to  light  a  Tim.  i, 
"  by  the  Gofpel/*     But  what  is  this  Life  and  Im-     ^^• 
mortality  ?   Did  not  Mankind  believe  in  a  future 
State  before  the  Incarnation  of  Chrift?  Yes  cer- 
tainly: Both  Jews  and  Gentiles  believed  and  held 
the  Truth  of   it.      What   Life    and    Immortality 
then   is   that  which  is  peculiar  to  the  Gofpel^  and 
which  it  is  its  particular  Property  to  unvailf    It 
confiits  not  wholly  in  the  Relation  of  the  external 
Procedure  and  Dodrines  of  our  Lord,  but  main- 
ly in  that  fpiritual  Gift  he  procured  for  us  through 
his  Sufferings,    which  is  tbe  Life  and  Power  that 
the  immortal  Spirit  of  God  manifeits  in  the  be- 
lieving   and    obedient    Soul ;     that    Spirit    which 
quickens  thofe  who  have  been  dead  in  Trefpaffes 
and  Sins,  and  therein  alienated  from  the  Life  of  God,  Eph.  iw 
The  very  Effence  of  the  Gofpel,    is   the   iffuing     ^^• 
forth  of  this  Spirit  of  Life  to  the  Hearts  of  Men. 
^^  Keep  thy  Heart  with  all  Diligence,'^  faith  the  Prov.  iv. 
wife  Man,  "  for  out  of  it  are  the  Iffues  of  LifeJ^     ^^* 
This    teacheth    that    thefe    livmg    Iffues    arife    in 
the  Heart  of  Man,  but  not  froin  the  Heart  itfelf. 
Was   it  fo,    the  Heart  or  Soul  would  be  its  own 
Quickner  and  Saviour,  and  Chrift  would  be  ex- 
cluded as  fuch ;  but  he  alone  is  the  Way,  the  Truth,  John  xiv. 
afid  the  Life,  therefore  the  Iffuings  of  Life  to  the     ^' 
Heart  are  from  the  Spirit,  and  in  and  through  it 
by  his  Spirit.     The  Divine  Influence  of  it  is  the 
Life  of  the  Soul,    that  which  renders  it  living, 
and  void  of  this,  it  cannot  be  in  a  Gofpel  Senfe, 

a  Hvi?ig 


(       '54      ) 

a  living  SouL  It  may  endure  to  Eternity,  but 
mere  Duration  is  not  this  Divine  Life.  To  exifl 
without  this  Life,  is  to  be  fcripturally  dead;  it 
is  therefore  requifite  for  the  Soul  to  wait  for,  feel 
after,  and  find  this  immortal  Life,  and  alfo  to 
keep  to  it  with  all  Diligence^  that  it  may  expe- 
rience the  daily  IJfiies  thereof  to  its  Comfort  and 
Johniv.  14  Prefer vation,  and  to  be  as  "  a  Well  of  ^ater 
"  fpringing  up  into  everlafting  Life/' 

4.  The  Pretence  that  I  affert,  the  Salvation  of 
thofe  who  have  the  Privilege  of  perufmg  the 
Scriptures,  depends  fokly  upon  an  inward  Power 
and  Virtue,  without  thofe  as  a  Means,  is  no  Af- 
fertion  of  mine;  for  my  Words  plainly  indicate 
the  contrary.  I  fay,  P.  14.  "  We  do  not  pretend^ 
*'  that  the  internal  Motion  of  the  Spirit  is  the  only 
*'  Means  of  Reformation  and  Religion,  to  thofe 
*^  who  are  likewife  favoured  with  the  Scriptures; 
*'  but  highly  prize,  thankfully  accept,  and  ufe 
'^  them  as  the  hejl  fecondary  Means  e^tani,^'  I  alfo 
underfland  the  propitiatory  Sacrifice  of  our  Sa- 
viour, by  which  he  opens  the  Door  of  Reconcili- 
ation for  us,  to  be  the  initiatory  Part  of  Man's 
Salvation,  and  the  internal  Work  of  Regeneration 
by  his  Spirit,  to  be  its  a(^ual  Completion ;  for 
thereby  an  Entrance  is  adminiflred  into  the  Hea'- 
venly  Kingdom. 

Laftly,  no  Man  can  have  the  Injluence  of  the 
injplred  Sentimeyits  of  the  Book  of  God,  without 
receiving  thofe  infpired  Sentiments ^  which  1  have 
->  fufEciently  fhewn,  no  Man  hath  who  reads  with- 
out the  infpiring  Power.  Every  Reader  hath 
only  his  own  Conceptions  about  the  Sentiments  in- 
fpired of  God,  and  not  thofe  real  Sentiments^  with- 
out a  Degree  of  Infplration  from  him ;  v/hich  the 
manifefl  Miflakes  and  Con  traditions  of  many  de- 
monftrate  they  are  Strangers  to. 

By 


(       ^55      ) 

By  all  this,  it  mud:  evidently  appear  that  S.  NJ^ 
Premifcs  are  fo  many  Perverfions,  and  his  Tbou  art 
the  Man,  a  groundlefs  Accufation. 

In  his  two  next  Paragraphs,  S.  N,  demands 
an  Expofure  of  fonie  Matters  relating  to  the  in- 
ternal Management  of  the  Society  in  its  own  pe- 
cuhar  Affairs;  and  though  I  am  not  convinced  of 
his  Authority  for  it,  I'll  give  him  a  jufl  Anfwer  to 
his  Queries,  without  returning  his  Incivilities. 

1.  The  Quakers  neither  read  the  Scriptures, 
nor  any  Thing  elfe,  during  the  Time  of  their 
Worfhip,  or  as  a  Part  of  it,  but  after  that  is  over, 
they  ufually  once  in  the  Year,  take  the  Opportu- 
nity, before  the  Congregation  feparate,  to  read 
thofe  fhort  Informations  and  Advices  which  are 
tranfmitted  from  the  Yearly-meeting  in  London^ 
Thefe  Advices  always  confifl  of  Scripture-quota- 
tions, and  Doclrines  agreeable  to  Scripture,  ac- 
cording to  the  befl  of  their  Knowledge ;  but  the 
reading  of  them  is  no  more  a  Part  of  their  Wor- 
fhip, than  the  reading  Tcflimonies  of  Denial 
againft  immoral  Members,  or  the  Subflance  of 
Briefs  recommended  by  the  Crown,  at  fuch  Op- 
portunities. 

2.  They  give  fuch  Preference  to  the  Scriptures 
above  all  other  Writings,  that  they  ftriclly  prefs 
the  frequent  Pveading  of  them,  and  call  for  Anfvvers 
at  every  Quarterly-meeting  throughout  the  So- 
ciety, and  at  the  general  Yearly-meeting  in  Lon- 
don  from  every  particular  Quarterly-meeting, 
whether  the  Holy  Scriptures  are  conflantly  read  in 
their  FamiUes,  or  not ;  which  they  neither  do, 
nor  ever  did,  refpe<5ling  any  of  their  own  Writings, 
or  any  others. 

3.  The  Society  doth  occafionally  prefent,  or 
recommend  fuch  of  their  Books  as  they  think  pro- 
per to  give  Information  concerning  their  Princi- 
ples, to  obviate  the  Prejudices  conceived,  and  in- 

duftrioufly 


(       i5<^      ) 

duftrioufiy  propagated  againfl:  them ;  which  the^ 
apprehend,  they  have  as  much  Right  to  do,  as  their 
Adverfaries  have  to  mifreprefent  and  calumniate 
them ;  and  indeed,  the  Abufes  of  thofe  are  fuf- 
ficient  to  obhge  them  to  this  Practice. 

4.  They  do  recommend  Silence  and  Stillnefs  in 
their  rehgious  AlTemblies;  and  as  our  Manner  of 
Worfhip  is  mifunderflood  by  many,  and  often 
treated  with  Ridicule,  I  fhall  take  this  Opportu- 
nity to  offer  fome  Explanation  of  it. 

We  look  upon  Divine  Worfhip  to  be  the  rnofl: 
folemn  Ad  the  Mind  of  Man  is  capable  of  being 
engaged  in;  and  in  Conflderatioii  of  the  high  and 
inconceivable  Majefty  of  Almighty  God,  think  it 
our  Duty  to  approach  him  with  the  greateft  Reve- 
rence. Every  thinking  Perfon,  who  is  in  any 
Degree  fenfible"  of  the  Love  and  Fear  of  God, 
mult  efteem  it  an  awful  Thing,  to  prefent  him- 
feif  to  the  efpecial  Notice  of  the  Inhnite  Omni- 
prefent  Eternal  Being.      Under  a  Senfe  of   this, 

Ecclef.  V.  the  wife  Man  advifeth,    ''    Keep  thy  Foot  when 
^'  "  thou  goeft  to  the  Houfe  of  God'*  (or  enters  up- 

on Worfhip)  "  and  be  more  ready  to  hear,  than  to 
*'  giye  the'  Sacrifice  of  Fools ;  for  they  confider 
**  ftot  that  they  do  Evil.  Be  not  rajh  with  thy 
*'  Mouthy  and  let  not  thine  Heart  be  hqfty  to  utter 
*'  any  Thing  before  God ;  for  God  is  in  Heaven, 
*'  and  thou  upon  Earth,  therefore  let  thy  Words 
*'  be  few.''     lie   well  knew,  as   he  expreffes   it, 

Prov.  xvi.  that  both  "  The  Preparation  of  the  Hearty  and  the 
^'  "  Anfwer  of  the  Tongue  is  from  the  Lord."     This 

John  XV.  5  accords  with  what  our  Saviour  faith,  "  Without 
"  me  -ye  can  do  nothing."  We,  therefore,  can- 
not perform  Divine  Worfliip  acceptably  but  by 
his  Ailiftance.     This  mull  be  received   in   -pirit; 

Rom.viii.  for,  faith   the  Apoftle,  "  The  Spirit  alfo  helpeth 

26.         fit  Qm.  Iniirmities;  for  we  know  not  what  we  fhould 

''  pt-ayfor  as  we  ought  J'*    This  being  as  certainly  our 

Gafe^ 


{      157      ) 

Cafe,  as  it  was  that  of  the  Apoftles  and  primitivl 
Believers,  it  is  incumbent  on  us  to  wait  for  that 
Spirit  which  is  requifite  to  help  our  Infirmities, 
in  order  to  pray  as  we  ought.  No  Forms  of  De- 
votion of  Mens  Invention  can  fupply  the  Place  of 
the  Spirit.  The  fame  Apoftle  further  faith, 
"  Through  him  we  both  have  an  Accefs^hy  one^v^-'^^'^'^ 
*'  Spirit  unto  the  Father."  Seeing  therefore,  that 
both  our  Help  arid  Accefs  is  through  the  Spirit 
of  Chrift,  the  Renewal  of  which  is  at  his  Pleafure, 
and  not  ours,  we  muft  neeeflarily  wait  for  it. 
This  Waiting  mtift  be  in  Stillnefs  of  Mind  from  the 
common  Courfe  of  our  own  Thoughts,  from  all 
wandering  Imaginations,  and  alfo  in  Silence  from 
the  Expreffion  of  Words;  for  the  Utterance  of 
Words  is  not  waiting,  but  ading. 

Words  are  requifite  to  convey  the  Senfe  of  one 
Perfon  to  another,  but  not  to  that  Omnifcient 
Being  who  is  an  univerfal  Spirit,  and  every  where 
Almighty,  who  therefore  ftands  not  in  Need,  ei- 
ther of  the  Ufe  of  corporeal  Organs,  Inftruments, 
or  the  Sound  of  Words,  to  communicate  with  the 
Spirit  of  Man. 

If,  in  order  to  Worfhip,  the  Mind  do  not  fettle 
into  Stillnefs,  the  Paflions  will  be  at  work,  and  may 
agitate  it  into  enthufiaflic  Heats,  and  vague  Ima- 
ginations. But  in  true  Stillnefs,  and  Singlenefs  of 
Soul  towards  God,  they  are  filenced  and  fubjeded* 
The  ftill  fmall  Voice  of  the  Infpirer  of  all  Good 
then  comes  to  be  heard,  and  the  Mind  being 
clofely  engaged  in  Attention  thereunto,  and  anfwer- 
ing  it  in  Faith  and  humble  Submiffion,  feels  Divine 
Life  and  Love  fpring  up,  and  receives  Ability 
therein,  truly  to  worfhip  the  great  Author  of  its 
Exiftence,  and  Heavenly  Supplier  of  its  Wants, 
with  a  Devotion  no  Forms  can  reach. 

This  Worfhip  is  not  entered  upon  by  totally 
laying  afide  our  Faculties,  and  falling  into  a  fenfe-^ 

X  kfs 


(       158      ) 

lefs  Stupor,  as  fuperficial  Obfervers  have  imagin- 
ed, but  by  a  real  Introverfion  of  Mind,  and  an 
Attention  fixed  fingly  upon  the  alone  Objed  of 
all  Adoration,  in  patient  yet  fervent  Defire  after 
him.     Thus,    according  to  the  Hebrew^   the  ex- 

Rxxxvii.  perienced  Pfalmifl  advifes,  "  Be  filent  to  the  Lord, 
1'         "  and  wait  patiently  for  him;"  and  refpe^ling  his 

Ibid.  Ixii.  own  Pradice,  he  faith,  "  Truly  my  Soul  is  filent 
I-  «  upon  God^^  adding  this  cogent  Reafon,  "  from 
"  him  cometh  my  Salvation."  Verfe  5,  he  apphes 
the  Exhortation  to  himfelf.  "  My  Soul,  wait 
*'  thou  only  upon  God,  for  my  Expectation  is  from 
*'  him."  Great  Encouragement  he  had  thus  to 
wait,  as  appears  Pfal.  xl.  where  he  faith,  "  I 
"  waited  patiently  for  the  Lord,  and  he  inclined 
<«  unto  me,  and  heard  my  Cry.  He  brought  me 
*^  up  alfo  out  of  an  horrible  Pit,  out  of  the 
"  miry  Clay,  and  fet  my  Feet  upon  a  Rock,  and 
*'  eftabhlhed  my  Goings,  and  be  hath  put  a  new 
"  Song  into  my  Mouth,  even  Praife  unto  our 
*'  God."  This  was  no  new  Song  in  itfelf,  but  being 
fenfibly  renewed  to  him  in  his  acceptable  Wait- 
ing, he,  with  fufficient  Propriety,  ftiles  it  fo. 
To  the  fame  pra6i:ical  and  profitable  Doftrine 

Lam.  iii.    Jerefjiiah  bears  teftimony.     "  It  is  good  that  a 

36,27,28.  «  ]y[an  fhould  both  hope,  and  quietly  wait  for  the 
"  Salvation"  (or  faving  Help)  "  of  the  Lord.  It 
*^  is  good  for  a  Man  that  he  bear  the  Yoke  in  his 
"  Youth.  He  fitteth  alone,  and  keepeth  Silence, 
*'  becaufe  he  hath  borne  it  upon  him." 

Silent  Waiting  was  in  pra6tice  among  the  Pro- 
phets, and  thofe  that  attended  them,  as  appears 
in  the  Prophecy  of  EzekieL  We  find  the  Spirit 
of  the  Prophet  was  engaged  in  Divine  Vifion, 
whilft  the  Elders  of  Judah  fate  before  him,  as  it 
is  defcribed  from  the  ift  Verfe  of  the  viiith  Chap- 
ter, to  the  4th  of  the  xith  Chapter.  During 
^he  Time  of  which   Vifion,   it   cannot  be   con- 

filleRtiy 


{       159      ) 

fiftently  fuppofed,  that  he  was  either  fpeaking  to 
them,  or  they  to  him,  or  to  each  other.  This 
was  not  a  fingular  Infta^ce  of  their  meeting  to- 
gether, for  it  was  the  Manner  of  God's  People 
to  congregate  with  the  Prophets,  as  that  clofe  Re- 
prehenfion  plainly  indicates.  "  They  come  unto  Ezexxxiii 
'*  thee  as  the  People  cometh^  and  they  fit  before  thee  3i- 
*'  as  my  People^  and  they  hear  thy  Words,  but 
*^  they  will  not  do  them." 

In  this  folemn  Practice,   we  have  often  been 
enabled  thankfully  to  acknowledge,  the  Verity  of 
that  gracious  Declaration  of  our  Lord,  "  Where  Mat.  xviii 
"  Two  or  Three  are  gathered   together   in   my     ^°* 
"  Name,  there  am  I  in  the  Midft  of  them;"  the 
fulfilling  of  that  Promife,  "  They  that  v:ait  upon  ifa-xl.sr. 
"  the  Lord  fiiall  renew  their  Strength;*'  the  Cer- 
tainty of  that  Aifertion,  "  The  Lord  is  good  unto  Lam.  iii. 
"  them  that  wait  for  him^  to  the  Soul  \ki2X  feeketh   ^^' 
"  him;"  and  the  Neceffity  and  Authority  of  that 
juft  Command,   *'  Be  ftill,  and  know  that  I  anx  Pfai.  xlvi, 
"  God."  '°V 

As  filent  Waiting  appears  to  us,  in.  the  firfl 
Place,  requifite  to  the  Worfhip  of  God  in  Spirit 
and  Truth,  it  is  always  our  Pradice,  for  we 
believe  he  ought  to  have  the  Diredlion  of  our 
Hearts  therein ;  and  if  he  pleafe  to  influence 
any  One  under  due  Preparation,  vocally  to 
appear,  either  by  way  of  Addrefs  to  himfelf  in 
Prayer,  or  to  us  in  Preaching,  we  never  preclude 
fuch  Appearances,  but  filently  aflift  according 
to  our  Meafures.  If  it  prove  that  none  are  fo 
concerned  to  fpeak,  we  fit  the  Time  through  in 
Silence,  wherein  true  mental  Worflaip  is  often 
experienced ;  but  never  appoint  any  Meeting 
with  Intent,  that  it  fhall  be  held  throughout  in 
Silence,  as  fome  have  miflakenly  imagined;  for 
we  believe,  that  all  ought  to  be  led  and  guided 
by  the  good.  Spirit  of   God,   more  efpecially  ia 

the 


(       i6o      ) 

the  folemn  Acls  of  Divine  Worfhip.  It  would 
be  an  happy  Thing,  were  all  fo  led,  amongfl 
us  as  well  as  others,  but  the  Cafe  appears  other- 
wife  with  too  many,  who  fit  unconcerned,  iii 
Expedation  of  hearing  the  Miniftry,  inftead  of 
waiting  upon  God,  and  therefore  often  meet 
with  Difappointment.      The  Apoftle   faid   in  his 

EQUi.ix.6  Age,  "  they  are  not  all  Ifrael^  which  are  of 
*^  ifraeV^  So  we  mufl  acknowledge,  all  whq 
have  defccnded  from  faithful  Anceftors,  are  not 
themfelves  faithful;  but  the  Defect  is  in  them- 
felves,  and  not  in  the  Principle. 

5.  We  profefs,  that  the  Spirit  of  Truth  ought 
*  to  be  ours,  and  every  Man's  Leader,  and  that 
this  Spirit  is  an  infallible  Principle^  and  that  fq 
far  as  any  faithfully  follow  it,  they  are  infallibly 
led,  and  no  further;  but  we  never  did^  nor  do 
profefs,  that  all  in  Society  with  us  are  fo  led^  or 
even  fufficiently  feek  to  be  fo.  Nor  was  it  the; 
Cafe  amongd  the  primitive  Chriftians  themfelves. 
We  well  know,  and  freely  own,  that  we  have 
all  fmned,  and  come  fhort  of  the  Glory  of  God, 
and  that  without  Repentance  and  Regeneration, 
w^e  muft  for  ever  fall  Ihort  of  it.  We  are  alfq 
fenfible,  that  upon  due  ConfefTion,  Submiflion, 
and  fmcere  Obedience  to  the  Manifeftations  of 

xjohni.9.  Chrift,  the  Light  of  Men,  "  he  is  faithful  and 
"  jufl  to  forgive  us  our  Sins,  and  to  cleanfe  us 

yerfe;,  "  from  all  Unrighteoufnefs;"  and  if  we  "  walk 
«  in  the  Light,  as  he  is  in  the  Light,  we  have 
"  Fellowfhip  one  with  another,  and  the  Blood 
"  of  Jefus  Chrift  cleanfeth  us  from  all  Sin." 
Could  any  Thing  but  either  grofs  Ignorance, 
captious  Envy,  or  Malevolence  infer  from  this, 
that  we  profefs,  Ti;^  all  are ^  ox  that  any  of  us 
always  are  infallible?  Yet  fo  have  our  Do6lrines 
been  difcoloured  by  our  Adverfaries  from  the 
beginning,   and  in  the  fame  Track  our  prefent 

Oppofer 


(      i6i       ) 

pppofer  follows  his  Predeceflbrs,  repeatedly 
upbraiding  us  by  Allegation,  that  there  is  fome 
Difference  both  in  Sentiment  and  Pradlice  among 
us;  but  is  it  poiTible  to  be  otherwife  with  any 
Body  of  People,  whether  lefs  or  more,  whillt 
different  Degrees  of  Capacity  and  Experience 
remain  amongfl  them,  as  they  ever  mull,  and 
whilft  any  are  deficient  in  paying  that  due  Re- 
gard to  the  Principles  they  profefs,  which  they 
ought  to  do? 

3.  S,  N.'s  fubfequent  Query,  P.  47,  has  Re- 
ference to  an  Expreffion  of  mine,  in  Anfwer  to 
his  common,  though  improper.  Manner  of 
Reafoning,  that  is,  drawing  general  Conclufions 
from  particular  Premifes,  and  charging  the  Faults 
of  particular  Perfons  upon  the  general  Body, 
which  never  efpoufed  nor  countenanced  them. 
This  I  fhewed  to  be  a  fallacious  Pradice,  and 
inftanced,  that  by  this  Manner  of  Arguing,  the 
Theft  and  Treachery  of  Judas  might  be  charged 
upon  the  whole  twelve  Apoltles,  feeing  he  was 
one  of  them.  Upon  this  my  Opponent  imper- 
tinently aiks.  "  Did  our  Lord,  and  his  Apoftles 
*'  countenance  Theft  or  Treachery,  as  the  ^U' 
*'  kers  do  publicly  and  privately  a  Negle6t  of  a 
*^  primary  and  principal  Attention  to  the  Scrip- 
"  tures,  as  the  beji  Standard  of  Faith  and  Prac- 
"  ticer" 

This  appears  intended  to  deceive  the  unwary 
Reader  into  a  Notion,  that  in  the  preceeding 
Remark,  I  have  drawn  a  Reflexion  injurious  to 
the  Chara£ler  of  the  Apoftles,  and  to  heighten 
the  Prejudice,  he  irreverently  foifts  in  our  Lord 
alfo,  who  is  jiot  once  mentioned  in  the  Para- 
graph. With  Regard  to  the  Scriptures,  I  have 
declared  our  Senle  concerning  them,  and  fhall 
only  add,  that  we  hold  them  to  be  the  hejl  '■jcrit- 
ten  Standard  of  Belief  and  Pradice  that  we  know 
'    ' of 


(         l62         ) 

of  in  the  World.  We  venerate  them  for  the 
Sake  of  the  great  i\uthor  they  came  from,  and 
feek  to  him  for  the  right  Underflanding  and 
proper  Ufe  of  them ;  believing  him  who  alone 
can  open  the  true  Senfe  of  them,  and  accompany 
it  with  Power  to  enable  us  effedually  to  put  it 
in  Pradice,  to  be  the  primary  Guide^  and  there- 
fore ought  always  to  have  our  principal  Attention ; 
ever  efteeming  ourfelves  in  Duty  bound,  in  the 
Uth.-sAuzfirJl  Place,  to  look  unto  J  ejus,  the  Author  and 
Luke  xii.  Fimjher  of  our  Faith,  As  *'  the  Life  is  more  than 
-3-  "  Meat,  and  the  Body  than  Raiment,^'  fo  is  the 
immediate  Influence  of  the  Spirit  of  Chrift  more 
than  the  Scriptures,  or  than  any  Man's,  or 
People's  private  or  partial  Interpretation  of 
them,  from  whence  have  arifen  all  the  Difl:er^ 
ences  that  fubfift  about  them,  and  which  mufl 
ever  remain  to  be  the  Cafe,  till  the  Holy  Spirit 
iifelf  is  applied  and  attended  to,  as  the  right  Inter- 
preter, •dXidi.fupreme  Standard  of  Faith  and  Pra6lice. 
This  is  the  original  ejfential  primary  Guide,  and 
that  Revelation  which  comes  immediately  from  the 
Spirit  of  God  into  a  Man's  Heart,  is  certainly 
the  primary  One,  and  that  which  he  receives 
through  inflrumental  Means,  is  as  certainly  but  a 
f-econdary  One, 

4.  iS.  JV.  pretends,  P.  x^^,  "  It  is  fomewhat  re- 
*'  markable,  that  Mr.  Fhipps  Ihould  refer  us  more 
*^  than  one  Hundred  Years  back,  to  prove  to  us, 
*'  there  had  been  a  Spirit  of  Prophecy  among 
*'  them."  Why  fhould  this  be  fo  remarkable,  when 
he  demanded  what  Grounds  Barclay  had  to  affert 
fuch  had  appeared  among  them  ?  Would  any 
Perfon  rationally  exped  I  fhould  bring  modern 
Inftanccs  to  prove  an  Aflertion  made  before  they 
exiiled?  Had  I  introduced  any  that  arofe  after  the 
Date  of  the  Apology,  he  might  properly  have 
daid  they  were  impertinently  alledged. 

5.  P,  64. 


(       i63      ) 

5.  P.  64.  he  cites  this  Paflage  from  rtiy  Obfef- 
vations,  "  Barclay\  Dodrine  is,  that  the  Holy 
*'  Spirit  communicates  not  a  natural  Faculty,  but 
"  itfelf  to  the  faithful  Soul,  and  becomes  to  it  a 
*'  new  Principle  wherein,  or  as  an  Organ  whereby, 
*'  it  is  capacitated  rightly  to  underftand  religious 
*'  Truth/'  My  Inadvertence  in  leaving  an  Ex- 
preffion  fo  fhort  of  my  real  Intention,  perhaps 
may  have  led  my  Opponent  to  mifunderftand  my 
Meaning.  I  mufl  therefore  requefl  his  Leave  to 
explain  my  own  Words;  which  Ihould  have  been, 
"  The  Holy  Spirit  communicates,  not  a  natural 
^'  Faculty,  but  fomewhat  from  itfelf,  to  the  faith- 
"  ful  Soul,  which  becomes  to  it,  cirr."  By  ihh 
he  might  have  gathered,  that  I  intended  not  a 
Communication  of  its  EJfence^  but  its  Injiuence; 
like  as  the  Sun  in  the  Firmament  doth  not  fhed 
its  Body^  but  its  Radiance  upon  the  Earth ;  by 
the  unvaiUng  Light  and  animating  Warmth  of 
which,  the  Faculties  of  Men  receive  a  clearer 
and  ftronger  Perception,  both  of  that  glorious 
Luminary  itfelf,  and  alfo  of  what  it  reveals  and 
difcovers,  than  it  is  poiTible  for  them  to  do  with- 
out its  Afliflance,  by  all  other  Means  whatfoever. 
As  to  the  Word  Organ  here,  5.  iV.  knows  it  is 
only  a  Metaphor,  a  fhort  Simile  in  one  Word, 
often  ufed  in  Difcourfe,  not  as  Argument,  but 
for  Illuftration ;  and  as  no  Simile  runs  on  all  Four, 
it  is  not  reafonable  to  exped:  it  in  this.  J  meant 
to  be  underftood  by  the  Words,  as  an  Organ^  its 
operating  to  like  Purpofe  as  a  corporeal  Organ,  or 
a  Means  of  conveying  Intelligence  from  the  Di- 
vine Effence  to  the  Soul  of  Man ;  as  an  Eye  doth 
from  the  Objedl  to  the  Underitanding.  I  hope 
this  Explanation  will  fufficiently  obviate  all  thef 
Inferences  and  Refledions  occafioned  by  my  Inad- 
vertence. 

6.  P.  6^ 


(       164      j 

^  6.  P.  69  and  yd,  S.  N,  infers,  that  the  ^akefi 
Notion  of  Revelation  feems  to  imply,  that  it 
mujl  be  a  Revelation  of  fomething  not  iinderjiobd^  or 
a  Communication  of  fomething  to  the  Mind,  of  which 
the  Soul  has  no  Conception;  and  that  it  is  a  manifeft 
Contradiction— no  Revelation  at  all,  &c. 

Barclay  diftinguifhes  Revelation  into  objedive, 
and  fubjeclive,  and  fometimes  he  fpeaks  of  the 
one,  and  fometimes  of  the  other,  in  order  to 
fliev^  the  Propriety  of  this  Difl;ind:ion,  let  me  obr 
ferve,  that  the  Soul  of  Man  hath  not  only  a  Fa- 
culty of  Cogitation,  by  which  it  ordinarily  thinks, 
unites,  divides,  compares.  Or  forms  Ideas,  but 
alfo  a  latent  Power  of  internal  Senfation,  or  of 
perceiving  Spiritual  Objefts  by  an  ijivi^ard  and 
Spiritual  Senjfe,  when  prefented  through  a  proper 
Medium  5  which,  till  the  Beams  of  Divine  Light 
ihine  upon  it,  it  mull  be  as  totally  unacquainted 
with,  as  the  Child  in  its  Mother's  Womb  is  with 
its  Faculties  of  Sight  and  Hearing.  For  though 
in  that  Situation,  it  ma»/  be  compleatly  formed, 
and  poffefs  every  Organ  proper  to  corporeal  Sen- 
fation, yet  it  is  not  empowered  to  exercife  them, 
or  really  to  know  it  hath  them,  till  it  be  brought 
forth  into  the  Medium  neceflary  to  the  Ufe  of 
them,  compofed  of  the  Light  and  Air  of  this 
World.  Then  it  firft  finds  the  peculiar  Senfe, 
and  Exercife  of  thofe  natural  Powers  which,  be- 
fore its  Birth,  it  could  not  have  the  leafl  Under- 
{landing,  or  proper  Ufe  of.  In  like  Manner, 
the  natural  Man  muft  be  delivered  out  of  his  na- 
tural Darknefs,  into  the  luminous  and  quickening 
Influence  of  that  Divine  Word,  or  Spirit,  which 
is  mod  emphatically  lliled  the  true  Light  and  Life 
of  Men,  Thus  born  of  the  Spirit,  into  this  pro- 
per Medium  of  Divine  Knowledge,  the  Soul  is 
made  acquainted  with  that  fpiritual  Senfe  it  could 
neither  difcorcr,  nor  believe  pertained  to  it,  whilfl 

m 


(       i65       ) 

m  its  natural  State.  This  i|  no  new  natural  Fa-^ 
culty  added,  but  its  own  mental  Power  newly 
opened,  and  brought  into  its  due  Place  andUfe. 

Words  are  inadequate  to  the  ExprelTion  of  this 
internal  Senfe  felt  in  the  Soul  under  Divine  In- 
fluence. It  cannot  be  ideally  conveyed  to  the 
Underflanding  of  the  Unexperienced;  for  it  is  not 
an  Image f  but  a  Senfaiion^  inipoilible  to  be  con- 
ceived but  by  its  own  Imprefiion.  So  true  is  that 
of  the  Apoftle,  "  Eye  hath  not  feen,  nor  Ear  i  Cor. 
"  heard,  neither  have  entered  into  the  Heart  of  9>  ^^' 
"  Man,  the  Things  which  God  hath  prepared  for 
"  them  that  love  him;  but  God  hath  revealed 
*'  them  unto  us  by  his  Spirit."  It  was  upon  this 
Confideration  that  I  faid,  Diyine  Light  is  the  Sub- 
je6l  of  inward  Senfation,  "  and  is  not  to  be  com- 
"  municated  from  one  to  another  by  Reafoning,  or 
*'  verbal  Defcription."  For  fhould  any  Perfon 
jgive  the  moil  clear  and  lively  Defcription  poflible 
of  the  Light  of  the  Siin,  to  a  Man  Blind  from 
his  Birth,  it  would  only  be  communicating  an  ideal 
Notion  of  the  Light,  biit  not  the  Light  itfclf.  It 
might  be  called  a  fubjecSllve  Revelation  concerning 
the  Light  to  him,  but  not  an  objective  one  of  the 
Light  itfelf.  This  no  Man  can  have  but  by  his 
own  immediate  Senfation. 

Divine  Revelation  is  a  Difclofure  of  fomething 
to  the  rational  Mind  by  the  Holy  Ghofl,  not  in  the 
Mind's  own  Power  to  difcover.  This  the  Holy 
Spirit  doth,  either  by  unvailing  of  itfelf  by  its 
Influence  in  fome  Degree  to  the  Soul,  and  giving 
it  an  internal  Senfe  of  its  Prefence;  or  by  favour- 
ing it  with  the  Vifion  of  other  Objeds,  real  or  re- 
prefentative,  through  the  Com.muni cation  of  Di- 
vine Light  and  Power;  or  by  giving  the  Soul  a 
clear  Senfe  of  its  own  State  and  Condition.  All 
this  being  a  Difcovery  of  Objeds^  is  called  objedive 
Ro'veiation, 

y  Subjedit^e 


(       i66      ) 

^ubje8ive  Re-vslation  is  a  Dlfclofure  of  SuhjecfSy 
or  Things  relative,  through  the  Infpiration  of  the 
Holy  Spirit;  by  which  the  Mind  is  opened  into 
the  Knowledge  of  the  Divine  Will  concerning 
Perfons  or  Things,  led  into  the  true  Senfe  of 
Scriptures,  or  into  a  deeper  Underftanding  of  Doc- 
trines than  it  could  ever  reach  without  Divine  lU 
lumination.  Of  this  Kind  was  the  original  Re- 
velation of  the  Scriptures  to  thofe  who  penned 
them. 

All  this,  both  objeftive  and  fubjedive,  is  truly 
internal  immediate  Revelation.  Vv^hat  is  now 
modifhly  treated  as  the  only  Revelation  ftill  exift- 
ing,  and  to  exift,  is  rather  the  Fruit  of  Revela- 
tion than  the  Thing  itfelf,  a  fcriptural  Record  of 
Things  revealed,  for  they  certainly  were  fo  to 
thofe  to  whom  they  were  immediately  difclofed ; 
but  the  different  Senfes  put  upon  the  many  difputed 
Parts  of  them,  for  many  Generations  pad,  de- 
nionftrate  thofe  Parts  are  not  truly  a  Revelation  to 
thofe  who  miftake  them  j  nor  can  they  ever  be* 
come  fuch  to  them,  till  they  know  the  Holy  Au- 
lPet.i.20  ^^^^  ^^  ^^  their  Interpreter.  For,  "  No  Prophecy 
%i,  '  "  of  Scripture  is  of  any  private  Interpretation, 
"  For  the  Prophecy  came  not  in  old  Time,'*  or  ra- 
ther, at  any  Time,  "  by  the  Will  of  Man,  but 
"  Holy  Men  of  God  fpake  as  they  were  moved  by 
«  the  Holy  Ghofl." 

P.  75  and  76  5.  N.  argues,  that  the  immediate 
internal  Revelation  of  the  Holy  Ghoft  is  not  in  all 
fufficient  to  fave^  becaufe  Barclay  allows,  that  fome 
who  have  once  had  it,  may  be,  and  have  been 
damned;  to  which  I  anfwer,  if  all  were  faved,  it 
would  be  a  certain  Proof  that  God  is  able  to  fave  all; 
but  are  we  therefore  warranted  to  deny  or  dif- 
pute  the  Ability  of  Almighty  Power  to  fave  all, 
becaufe  all  are  not  faved  ?  A  flowing  Spring  is 
certainly  Jiifficient  to  quench  my  Thirft,  if  1  drink 

fufficiently 


(       i67      ) 

fufficiently  of  it ;  but  if  I  refufe,  the  hifufficiency 
is  not  in  the  Spring,  but  entirely  owing  to  my  Re-* 
fufal.  But  Balaam  is  adduced  as  an  Inllance  quite 
in  Point ;  becaufe  he  had  internal  Revelation,  yet 
taught  Balak  to  feduce  the  Ifraelites  to  fin.  That 
he  fometimes  had  internal  Revelation,  is  true,  and 
■whilft  he  adhered  thereunto,  it  preferved  him  from 
teaching  Sedudion.  It  was  when  he  departed 
from  it,  or  fuffered  himfelf  to  be  fo  far  overcome 
with  a  Love  to  the  Wages  of  Unrighteoufnefs ^  that  the  aPet.ii.i^, 
Holy  Spirit  departed  from  him,  as  an  Illumina-  ^"dJud^ 
tor  and  Preferver,  that  he  joined  Balak  in  his 
evil  Purpofes.  This  has  been  the  Cafe  of  all 
Apoftates,  the  Grace  of  God  is  all-fufficient^  but 
they  difobey,  divide  from,  and  thereby  prevent 
it  from  operating  fuffciently  to  their  Salvation. 


cha1%. 


CHAP.     XVj 

S.  S.  N.'^s  Inconjijlency  with,  our  Satnoiir  s  Ex- 
prejfion^    Mat.  xvi.     2.  The  Poffibility  and 
NeceJJlty   of  attaining   a  Jpintual  Senfe  of' 
the  Spirit  of  God^   preached  by  Paul  to  the 
Pagans.       3.    A  falfe   Inference  from    my 
Words   obviated,     4.  The  Pagans    not.  void 
of  God^s  faving    Grace^  ?wr    led,    by   it  into. 
Polythcifm^    &c.      The     rude   Abfurdity    of 
charging  us    nvith    Pagan ifm,      5.  Impious, 
Idolaters^  &c.  not  in   Ghrifi\   but  he  appears^ 
in  them   as  a.  pwift  F/itne/s,     To  vuhom  he 
C07nmu7iicat.es  faving   Knovuledge,     A  piece^ 
of  manifef   Abuje  repelled,     6.  The  Go/pd- 
comes  not  in  Word  only^  but  in  Poiver^  and; 
Chrifi   not   only  came    outivardly^     but  alfo, 
appears    inivardly^    and    by.    the  povcerful 
Operation  of  his  Spirit  effects  all  our  Works 
in  us.     He  is  the  real  Efficient  of  all  Good 
in  Man.     7.  The    Go  I  pel  fenfibly  preached 
in  every   Man,     The   Office  of  the  Spirit  of 
Truth,     B.  The    Light    not     unintelligible^ 
though  undefnable  as    to   its    intimate    and 
peculiar    Effence    by   the  Wit  of  Man^    to 
mjhich  natural  Things  are  equally  fo,     9. 
My    Belief  refpe fling   S.  N.'s   Note,  '    10. 
His  Mif  information  and  Impertinence  con- 
cerning  our    Terms    of  Admiffion,     11.  A 
J)ay^  or   Time  of  Viftation  to  Man  demon- 

ftrqted. 


(      ^69      ) 

Jirated.  12.  My  Int edition  in  Jliling  the 
Relief  he  expreffes  a  notional  one,  13, 
What  Deifm  is.  The  Quakers  not  Deijls^ 
norfuch  Enthiiftafts  as  their  Opponent  ivould 
render  them. 


I,  13  AGE  104.  "  We  pafs  over  his  new  Dif- 
J^  "  covery^  that  the  Rock  on  which  Jefus 
^'  will  build  his  Church,  is  the  immediate  Reve- 
^*  lation  of  Chrift  by  the  Father."  What  he  calls 
my  new  Difcovery^  is  our  Saviour's  old  Difcovery, 
as  ancient  as  the  New  Teftament ;  and  what  he 
ftiles  faffing  over  it^  is  Hopping  to  contradict  it. 
The  Anfwer  of  Chrift  to  Feter  is,  "  Bleffed  art 
^'  thou  Simon  Barjona^  for  Flejh  and  Bloodbath  not 
^'  revealed  it  unto  thee,  but  my  Father  which  is  in 
^«  Heaven."  in  Oppolition  to  this,  5.  iV.  faith, 
^'  It  is  at  le.ajl  highly  probable,  the  Apoftle  learnt 
«'  the  Truth  he  confeiTed  from  our  Lord's  Conver- 
^'  fation  and  Inftruclion,  or  from  th,e  Baptijl*s  Tef- 
"  timony,  hov/eyer  the  Spirit  of  the  Father  in- 
*'  iluenced  him  in  receiving  it."  I  take  it,  the 
Truth  Peter  confefTed  was  not  the  mere  Truth  of 
a  Propofition,  but  a  Senfe  of  the  Reality  of  Jefus 
being  the  Chrift.  This,  our  Lord  faith,  the  Fa- 
ther revealed  to  Peter ;  but  S.  N.  faith,  it  is  at 
leaf}  highly  picbable  \\t  did  not,  but  that  either 
Chrift  himfelf  or  the  Baptift  did  it,  and  intimates 
that  the  Father  only  aided  towards  the  Apoftle's 
better  receiving  their  Report.  I  do  not  fee,  why 
this  Truth  is  not  as  likely  to  have  been  fpiritually 
revealed  to  Feter  by  the  Father,  as  it  was  to 
Faul,  v/ho  declares,  that  by  Revelation  the  Myjlery  ^P^'- 
cf  Chrift  was  made  known  to  him,  and  that  it  was  ^'"^'^ 
iikewife  revealed  to  his  Holy  Apcjlles  and  Prophets 
by  the  Spirit* 

2.  "  Neither 


111. 


;  (    '7°    ) 

2.  "  Neither  Ihall  we  dwell  upon  his  Rankings 
^^  P.  41.  the  Feeling  after  God,  and  finding  him^ 
*'  mentioned  by  Faui  to  the  Athenians,  Ads  xvii. 
"  27.  as  an  equal  Proof  of  his  Point,  with  the 
*'  Prophets  being  moved  by  the  Holy  Ghoft. 
"  2  Pet.  u  .21."  The  Point  1  brought  this  Scrip- 
ture in  Proof  of  is,  that  ^ifpiritual  internal  Senfe 
cf  God  is  not  impojible  to  be  known.  I  therefore 
firft  obferved,  thdt  Paul  told  the  Athenian-Pagans^ 
"  God  made  of  one  Blood  all  Nations  of  Men, 
"  not  only  to  live  upon  the  Face  of  the  Earth, 
"  but  that  they  fhould  feek  the  Lord,  if  haply 
*'  they  might  feel  after  him  and  find  him,^'  Hence  I 
inferred,  "  he  then  muft  certainly  be  to  be  found 
*'  znd  felt  by  Man  ;  and  as  he  is  a  Spirit,  it  muft 
*'  be  after  a  fpiritual  Manner.  We  cannot  con- 
"  liftently  fuppofe  the  Apoftle  was  bantering  the 
"  Athenians  here,  by  putting  them  upon  feeling 
*'  after  and  finding  what  was  not  to  be  felt  nor  found 
*'  by  them^  To  this  Argument  my  Antagonift 
anfwers  not,  but  recurs  to  Evafion,  and  charges 
me  with  invidious  Refledions  and  defigning  Per- 
veriions,  for  no  better  End  that  I  can  fee,  but  tQ 
cover  his  Imbecillity. 

3.  P.  106.  he  cites  me  as  follows,  Obfervations 
P.  44.  "  The  Confidence  of  a  true  Chriftian  is 
*'  not  in  what  he  hears,  or  reads,  but  in  wh^t  he 
*'  feels  of  the  Holy  Spirit."  Hereupon  he  fays, 
*'  Now  this  fets  afide  the  real  Ufe  and  Importance 
*'  of  a  written  Revelation,  to  all  Intents  and  Pur- 
^'  pofes,  for  its  Contents  cannot  now  be  known  but 
"  by  either  Reading  or  Hearing." 

The  real  Ufe  of  the  Scriptures  is  to  afFord  In- 

flruclion  and  Comfort,  and  their  chief  Importance 

is    to  recommend  to  the  Spirit  of  ChrilT;    from 

whence  they    came,  that  his  People   may  be  en- 

aCor.v.     abled  rightly  to  put  their  Trufl  in  him.     The  Apo? 

5>  6-         file  declares,  God  had  given  them  the  Earnefi  of 

the 


(       ^71       ) 

the  Spirit^  therefore  they  were  always  confident, 
"Was  not  their  Confidence  then  grounded  in  th6 
Earneft  of  the  Spirit  given  them  of  God  ?  And,  is 
a  Truft  in  this  Spirit,  and  a  Belief  of  the  Con- 
tents of  Scripture,  incompatible  with  each  other  ? 
Or,  is  a  Chriftian  to  have  no  Confidence  in  the 
Spirit  and  Power  of  the  Saviour  himfelf,  but  all 
in  his  own  Notions  of  what  he  reads  in  Scripture, 
true  or  falfe ;  and  will  his  own  Efforts  according 
to  thefe  Notions  fave  him  ?  Cannot  he  follow 
thofe  fcriptural  Exhortations  and  Doctrines  which 
plainly  teach  us  to  pray  for  the  Spirit,  to  be  led 
by  the  Spirit,  to  live  and  walk  in  the  Spirit,  with- 
out fetting  the  Scriptures  aftde,  and  treating  them 
with  Contempt  ?  Thofe  who  have  experienced  a 
living  Senfe  of  the  Spirit,  inftead  of  dividing 
from  the  Scriptures,  and  depreciating  their  Ser- 
vice, are  by  the  Diviae  Influence,  more  clofely 
united  to  them,  read  them  with  a  better  Under- 
Handing,  and  more  to  their  Comfort  and  Advan- 
tage than  ever,  are  altogether  as  fervently  con- 
cerned to  prefs  the  frequent  Perufal  of  them,  as 
any  of  thofe  who  fo  unjuftly  accufe  them,  and 
who  are  fo  inexperienced  in  the  Trurh  as  it  is  in 
Jefus,  as  to  place  their  whole  Confidence  in  the 
Notions  and  Opinions  they  gather  from  reading 
the  Scriptures,  and  remain  Strangers  to  the  necef- 
fary  Knowledge  of  Chrifl  within^  the  Hope  of 
Glcry, 

4.  P.  109.  S.  N,  thus  entities  his  7th  Article, 
'^  The  religious  Opinions  and  Pra(51:ices  of  Mr. 
"  Phipps's  Brethren,  whom  he  has  fekcted  from 
"  among  the  Heathens,  recapitulated,  that  he  may 
"  fee  what  their  fuppofed  Divine  Infpiration 
"  taught  them/' 

The  Inftances  I  adduced  from  the  Pagans 
were  to  fhew,  that  it  was  evident  from  fome  of 
their  own  Expreilions,  they  had  an  internal  Senfe 

of 


(  172         ) 

of  that  Crace  of  God  Which  the  Apoftle  faitli, 
Tii/ii,  It.  brings  Salvation^  and  hath  appeared  to  all  Men. 
The  Citations  I  made,  appear  to  me  Proofs  of  it. 
Our  Opponent  appearing  prepoffefled  with  aii 
Opinion,  that  eternal  Salvation  is  confined  to  the 
Knowledge  of  the  Hiftory  and  Dodrines  of  our 
Saviour,  is  necelTarily  led  to  think,  that  all  who 
are  not  providentially  furnifhed  with  this,  are  in- 
tentionally left  under  an  Impoilibility  of  entering 
the  Kingdoni  of  Heaven  ;  and  thence  concludes^ 
that  the  Generality  of  the  Fagan  World  muft  be 
void  of  any  Share  of  the  faving  Grace  of  God  j 
and  that  we  muft  be  wrong  in  fuppofing  other- 
wife  concerning  them.  PoiTefled  of  thefe  No- 
tions, he  feems  to  infer^  that  the  fame  Principle 
which  taught  them,  they  had  at  Times  a  Mani- 
feftation  of  fomething  of  a  Divine  Nacure  within 
them,  alio  led  them  into  their  Polytheifm,  Idola- 
try,  falfe  Theology,  and  Immoralities.  But  I 
apprehend,  this  is  as  far  from  being  true  of  the 
Fagans^  as  it  is  of  thofe  Partriarchs,  Ifraelites^ 
and  Chriftians,  who  have  defaulted  or  degenera- 
ted. For  I  can  no  more  believe,  that  Principle 
which  fometimes  gave  Flato  a  Senfe  that  "  the 
"  Light  and  Spirit  of  God  raifeth  up  the  Soul 
"  into  a  fenfible  Communion  with  him,"  led  him 
aUb  to  teach  a  Plurality  of  Deities,  than  I  believe 
the  Spirit  which  led  'Noah  to  preach  RighteOuf- 
nefs,  led  him  alfo  to  over-charge  and  difguife 
himfelf  with  Wine ;  or  that  the  Spirit  which  at 
Seafons  infpired  Aaron,  led  him  al(6  to  make  a 
Golden  Calf,  for  the  Ifraelites  to  worfliip,  or  at 
all  concurred  with  him  in  it.  Nor  do  I  think  it 
reafonable  to  conclude,  that  becaufe  Aaron  2.^i[\td 
in  an  idolatrous  Pradlice,  and  offended  the  Spirit 
of  God  ia  other  Refpecls,  as  alfo  M/>/^;«,  David^ 
Solomon,  and  many  other  infpired  Perfons  didj 
thut  ht  never  had  a  Senfe  of  Divine  Influence. 

But 


(       173      ) 

Bdt  it  feems,  both  myfelf,  and  the  People  I 
am  reHgioufly  connected  with  are  Brother-Pa^a^iSy 
becaufe  we  hold  one  Hke  Opinion  with  feme  of 
the  bed  and  mod  intelligent  Heathens.  Is  it 
either  jufi  or  charitable,  to  fuppofe  thofe  Heathens 
held  no  found  or  feniible  Truths  ?  li  they  did 
hold  any  fuch,  how  can  any  found  or  lenfible 
Mind  do  othefwife,  than  to  acknowledge  the 
fame  Truths  ?  And,  if  fuch  a  One  detefl  their 
Polytheifm,  Idolatry,  and  Immorality,  as  truly 
as  S,  N,  himfelf  can  do,  is  he  juftly  to  be  ftig- 
matized  with  the  reproachful  Title  of  Brother- 
Pagan  f  What  is  it  that  conllitutes  Paganifm  f  ^^^^'^^"^^ 
Is  it  a  Behef,  that  "  the  Manifeflation  of  the  Spi-  ''* 
"  rit  is  given  to  every  Man  to  profit  withal?''  Or,  Aj3sx.34; 
to  perceive  of  a  Truth,  *«  that  God  is  no  ilefpecler  ^^* 
"  of  Perfons,  but  in  every  Nation,  he  that  feareth 
*'  him,  and  worketh  Righteoufnefs,  is  accepted 
*'  with  him  ?"  Then  both  Paul  and  Peter  were 
Brother-Paga7is  too.  If  we  hold  the  fame  Doc- 
trine with  the  Pagans  where  their  Tenets  are 
agreeable  to  Truth,  is  it  equitably  to  be  inferred, 
that  we  are  one  with  them  where  they  are  not  f 
Should  I  return  my  Antagonift  his  Compliment, 
by  producing  Points  wherein  he  accords  with  Pa" 
pi/is ^  Del/is^  Ethujiafls^  Anttnomians^  and  Pa- 
gans^ and  charge  their  Errors  and  Extravagancies 
upon  him,  would  he  not  tell  me,  it  is  treating 
him  with  haughty  Contempt  and  virulent  Inveflive^ 
as  he  doth  without  any  fuch  Reafon  ?  Let  him 
look  to  the  Beam  in  his  own  Eye. 

The  Sentences  I  quoted  from  a  few  Pagan  "Wri- 
ters demonftrate  what  I  adduced  them  for;  that 
they  were  feniible  of  a  Divine  Principle  in  their 
Confciences,  and  knew  fomewhat  of  its  Opera- 
tion.  Their  abiding  ftill  in  fome  Part  of  the 
I\)lytheifm,  &c.  they  had  been  educated  in,  and 
the  CuRoms  they  had  been  taught  to  hold  as  ficred 
and  inviolable,  only  indicate,  they  had  not  come 

Z  '  io' 


{    m    ) 

fo  fully  under  the  Guidance  of  this  Principle,  as 
to  be  led  into  all  Truth  by  it  j  but  not  that  they 
were  void  of  all  Senfe  of  it, 

P.  119,  120.  S.  N,  afferts,  when  Paul  was  at 
Athens,  he  did  not  dire6i  them  to  an  immediate 
Revelation — nor  appeal  to  a  Divine  faving  Principle j 
or  Spirit  in  them.  But  elf ewh ere  Jays ^  Eph.  ii.  12. 
they  were  without  God \  i  Cor.  \,  21.  and  that  they 
knew  not  God. 

The  Text  doth  not  peremptorily  fay,  they  knew 
not  God^  but  that  they  knew  him  not  by  their  own 
Rom.i.2o.  Wifdcm  ;  and  the  fame  Apoftle  faith^  "  They  are 
sij22.       tc  Without  Excufe  ;  becaufe  that  when  they  knew 
"  God,  they  glorified  him  not  as  God,  neither  were 
"  thankful,  but  became  vain  in  their  Imagina- 
^'  tions,  and  their  foolijh  Heart  was  darkned,     Pro- 
"  feffing  themfelves  Wife,    they  became  Fools.** 
This  fhews,  they  had  Joine   Time  a   Knowledge  of 
him,  but  through  Inattention  and  Difobedience 
loft  that  Knowledge;  as  is  the  Cafe  with  too  ma- 
ny  profelling  Chriftians  as  well  as  they.     And 
when  the  Apoftle  was  among  the  Athenians,  he 
Aas  xvii.  acquainted  them,  that  God  made  all  Nations   of 
^^*  Men,  that  they  might  feel  after  him  and  find  him  ;  in- 

timating, for  their  Encouragement  fo  to  do,, 
that  he  was  not  far  from  every  one  of  thetn.  If 
they  might  feei  after  and  find  him,  it  muft  be  by 
the  immediate  Revelation  of  his  Spirit  to  their  Spi- 
rits *,  which  when  found  and  felt^  would,  as  ad- 
hered to  in  Obedience,  become  a  Divine  and  faving 
Principle  in  them.  As  to  that  of  Eph.  ii.  12.  it 
*  does  not  appear  to  relate  to  the  Gentile- World  of 
all  Ages  and  Qualities,  but  to  the  carnal  State  of 
thofe  Gentile-BeUevers  the  Apoftle  was  then  wri- 
ting to,  before  their  Converfion  to  Chriftianicy, 
as  the  preceding  Verfe  evidences.  Refpecfling 
I  Cor,  i.  21.  it  is  particularly  levelled  againft  all 
^ho  depend  upon  their  carnal  Wifdom,  their  na- 
tural 


(       ^75      ) 

tural  or  acquired  Parts,  for  the  Knowledge  of 
God,  For,  the  Words  of  the  Apoftle  are.  The 
World  by  Wifdom  knew  not  God  ;  which  is  equally 
true  of  carnal  Jews  and  Chriftians,  as  of  carna! 
Heathens.  Both  thefe  Texts  therefore  are  imper- 
tinently alledged. 

5.  In  the  following  Paragraph,  5.  A^.  pretends, 

that    /    7nay    call    Idolaters^    Abettors     of  Suicide^ 

Count enancers  of  fiocking  Impieties  and  InmoraiitieSy 

Brethren  in  Chrijl^  and  treat   them  as  favingly  in- 

fiuenced  by  the  Sprit  of  the  true  God, 

I  deny  all  fuch  to  be  either  Brethren,  ot*  any 
thing  elfe,  in  Chrifl^  or  favingly  influenced  by  the 
Spirit  of  God.     What  I  believe  concerning  them 
is,  chat  tney  all  have  at  Times  felt  the  reproving 
Witacfs  of  God  in  their  Confciences,  which  gives 
them  a  convicting  Knowledge  of  him  ;  and  if  they 
continue  to  rebel  againfl  this  Lights  they  become  fo  ^^^'  ^'^^^ 
darkened  towards   it,  that    "  they  know  not  the 
''  IVays  thereof  nor  abide  in  the  Paths  thereof.'' — 
Not  liking  to  retain  God  in  their  Knowledge^    after  ^0^1.1.2?^ 
long  Forbearance,  he  gives  them  over  to  a  reprobate 
Mind,     Our  Principle  teaches,  that  the  Grace  of 
God  that  bringeth    Salvation^    hath  appeared  to  all 
Men,  firft  as  a  Convictor,  or  Convincer  of  Sin. 
Thus  it  ftands  at  the  Door  of  Man's  Heart  and 
knocks  for  Entrance,  and  if  the  Heart  opens  to. 
it,  and  abides  in  the  Ability  it  furnifhes,    lincerely 
defiring,  and  feeking  to  obey  its  Motions,  it  will, 
by  due  Degrees,  increafe  that  Ability  therein,  till 
it  prove  itfelf  the  Tower  of  God  unto  Salvation  to 
it.     Then,  and  not  till  then,  the  Mind  isfeniible 
of  the  (avlng  Knowledge  of  this  Divine  Principle  ; 
yet,  before  this,  whillt  the  Soul  knew   nothing 
more  of  it  than  merely  its  Conviclions,  it  could  not 
be  faid  to  be  totally  ignorant  of  an  internal  imme- 
diate Senfe  of  that  Grace  which  is  faving^  both  iu 

iU 


(    176    I 

iij  Nature  and  Intention^  though  it  was  not  indued 
with  the  faving  Knowledge  of  it. 

I  appeal  to  that  Senie  of  the  Grace  of  God  in 
every  confcieotiousBreaft,  whether  thole  uncandid 
Reflections,  and  the  Infinuation  of  my  Oppofer, 
that  / may  emdt  in  the  relig'iQUs  Spirit  of  impure  im' 
moral  Idolaters^  be  doing  Juftice  to  the  fcriptural 
Doctrine  I  declare,  and  becoming  his  Preten- 
fions  as  a  Minifter  of  the  Gofpel  ? 

6.  As  to  what  follows  under  his  next  Head,  wc 
have  all  along  uniformly  acknowledged,  as  fully  as 

?Thef.i.  he  can  do,  the  Gofpel  came  in  Word  as  well  as  in 
Poiver ;  but  72ot  in  Word  only,  but  alfo  in  Fewer , 
even  in  the  Power  of  the  H^ly  Ghoft.  And,  we 
are  fenfible,  that  this  Divine  Power,  from  whence 
the  Words  fprang,  i?  the  very  EJfence  of  the  Gof- 
pel, and  the  Words  but  the  outward  Expreflion,  or 
exterior  Declaration  by  which  it  is  preached  and 
recommended.  To  this  effential  internal  Grace, 
Power  and  Spirit  of  God,  the  Apoftles  called  and 
preiTed  their  Hearers,  as  well  as  to  the  Belief  of 
the  outward  Advent  and  Procefs  of  the  Meiliah 

Hel).  ix.  then  paft.  They  taught  them,  that  "  Chrift  was 
''  ones  offered  to  bear  the  Sins  of  many,  and  unto 
'-'^  them  that  look  for  him,  fhall  he  appear  the  fe- 
"  cond  Time,  without  Sin  74nto  Salvation."  This 
feco?id  Jppearance  of  Chrijl,  we  do  not  underfland 
to  intend  his  coming  to  Judgment  at  the  great 
Day  of  general  Decifion  ;  for  then  he  will  come 
both  to  determine  the  final  State  of  the  Righteous 
andUn  righteous;  not  to  Salvation  only,  but  to  Con- 
dem.natioh  alfo.  But  this  fecond  Appearance  is  in 
order  to  the  Salvation  of  tbofe  who  look  for  him  to 
that  End.     Accordingly,  the  Apoftle  thus  prays 

|Tiief.iii.  f-Qj.  ^j,g  Believers,    "  The  Lord  ^/V^^jV^z/r  Hearts 
"  into  the  Love  of   God,    and   into  the  patient 
V  Waiting  for  Chrifl ;"   and  he  defcribes  the  Co- 
rinthians. 


(      177      ) 

rinthians  as  "  waiting  for  the  Commg^^  or  renewed  I'Cor.Ljf. 
Appearance,  "  of  cur  Lord  J ef us  Chrifiy 

Notwithflanding  our  Saviour  empowers  and 
employs  his  MefTengers  to  declare  his  Will,  and 
to  call  People  to  the  work  of  Repentance  and 
Regeneration ;  yet  he  conftitutes  them  not  as 
Deputies  to  do  the  Work  for  him.  It  is  not  the 
Words  they  deliver,  nor  any  Applicatioa  Man, 
by  his  own  Powers,  can  make  of  them,  which 
can  perform  this  great  Buiinefs.  ''  Lord"  faith  the  ^^^  xxvi. 
Prophet,  "  thou  wilt  ordain  Peace  for  us ;  for  thou  ^^' 
"  al/o  ba/I  'Wrought  all  our  Works  in  us,''  The  Spirit 
of  the  High  and  Holy  One  is  the  true  Efficient  of 
all  the  real  Good  that  is  done,  all  the  Virtue  that 
is  wrought,  either  in  the  Church  in  general,  or 
any  of  its  Members.  It  is  the  Spirit  thd.t  fa  J  giveth 
Underflanding,  and  unvails  the  Knowledge  of  the 
things  of  God  ;  (b)  quickneth  and  maketh  alive, 
(c)    mortifies,     (d)     circumcifes,     (e)     baptizes, 

{f)fanc. 

c  "  I  faid,  Days  fhould  fpeak,  and  Multitude  of  Years  fhould 
ff  teach  Wifdom.  But  there  is  a  Spirit  in  Man,  and  the  Infpira- 
*'  tiog  of  the  Almighty  giveth  themUnderftanding."  Joi  xxxii.7. 
8.  "  Eye  hath  not  feen,  nor  Ear  heard,  neither  have  entered 
*'  into  the  Heart  of  Man,  the  Things  which  God  hath  prepared 
f*  for  them  that  love  him.  But  God  hath  revealed  them  unto  us 
**  by  his  Spirit;  for  the  Spirit  fearcheth  allThings,  yea,  the  deep 
*'  Things  of  God.  For  what  Man  knoweth  the  Things  of  a  Man, 
**  fave  the  Spirit  of  Man  which  is  in  him?  Even  fa,  the  Things 
^*  of  God  knoweth  no  Man,  but  the  Spirit  of  God."  i  Cor,  ii.  9, 
10,  II. 

■  />  "  It  is  the  Spirit  that  quickneth,  the  Flefli  profiteth  nothing." 
'John  vi.  63.  **  The  Letter  killeth,  but  the  Spirit  giveth  Life." 
2  Cor,  iii.  6.  "  If  the  Spirit  of  him  that  raifed  up  Jefus  from  the 
**  Dead,  dwell  in  you,  he  that  raifed  up  Chrift  from  the  Dead, 
*'  fhall  alfo  quicken  your  mortal  Bodies,  by  his  Spirit  that  dwell- 
*'  eth  in  you."     Ronu  viii.  11. 

c  *'  If  ye  live  after  the  Flefh,  ye  fhall  die  ;  but  if  ye  through 
"  the  Spirit  do  mortify  the  Deeds  of  the  Body,  ye  ftiall  live." 
Rom.  viii.  13. 

'^  —  "  Circumcifion  is  that  of  the  Heart  in  the  Spirit,  and  not 
"  in  the  Letter."  Rom.  ii.  29. 

e  —  **  By  one  Spirit  we  are  all  baptized  into  one  Body." 
2  Cor,  xii.  13, 


{      »78      ) 

(f)  fanflifies^  (g)  regenerates^  (h)  fets  free^  (t) 
ftrengthens^  and  enables  to  Obedience*  In  the  Spirit 
is  (k)  the  true  Light ^  (I)  the  Lij'e^  (m)  the  Love^ 
fnj  the  Waitings  (o)  the  TValking^  (^p)  the  Fellow^ 
(htf^  and  Communion  of  the  GofpeL  In  the  Spirit  (^) 
is  true  Frayermade^  {f)  Accejs  to  the  Throne  of  Grace 
opened^  and  acceptable  Worfhip  performed.  The 
Spirit  is  (/)  the  Covering  of  God's  People,  (/)  their 

Guide^ 


f  —  "  But  ye  are  wafiied,  but  ye  are  fanfiified,  but  ye  are  juf- 
**  tified  in  the  Name  of  the  Lord  Jefus,  and  by  i\iQ  Spirit  of 
**  our  God."    I  Cor.  vi.  1 1. 

g  *'  Except  a  Man  be  born  of  Water  and  the -Spirit,  he  cannot 
*'  enter  into  the  Kingdom  of  God.  That  which  is  born  of  the 
"  FI,erti,  is  Flefli;  and  that  which  is  born  of  the  Spirit,  is  Spi- 
*'  rit."    John.  iii.  5.  6. 

h^'  The  Law  of  the  Spirit  of  Life  in  Chrifl  Jefus,  hath  made 
**  me  free  from  the  Law  of  Sin  and  Death."    Rom  viii.  ^.■ 

i  **  That  he  would  grant  you,  according  to  the  Riches  of  his 
^*  Glory,  to  be  ftrengthened  with  Might,  by  his  Spirit,  in  the 
^'  inner  Man."     Eph.  m.  16. 

*  "  In  him  was  Life,  and  the  Life  was  the  Light  of  Men"-^ 
*^  That  was  the  true  Light  which  lighteth  every  Man  that  cometh 
*'  into  the  World,"  John  i.  4.  9.  **  God,  who  commanded  the 
"  Light  to  rtiine  out  of  Darknefs,  hath  Ibined  in  our  Hearts, 
*'  to  give  the  Light  of  the  Knowledge  of  the  Glory  of  God,  in 
'*  the  Face  of  Jefus  Chrift."     2  Cor.  iv.  6. 

/  "  The  Spirit  giveth  Life."     z  Cor.  iii.  6. 

tn  —  *'  Who  alfo  declared  unto  us  your  Love  in  the  Spirit.'* 
Col.  i.8. 

n  "  We  through  the  Spirit  wait  for  the  Hope  of  Righteoufnefs, 
^«  by  Faith."     Gal.  v.  5. 

0  "  If  we  live  in  the  Spirit,  let  us  alfo  walk  in  the  Spirit." 
GaU  v.  25. 

p  —  "  If  any  Fellowfliip  of  the  Spirit."  Phil.  ii.  i.-"  Have 
*'  been  all  made  to  drink  into  one  Spirit."    i  Cor.  xii.  13. 

q  *'  The  Spirit  alfo  helpeth  our  Infirmities,  for  we  know  not 
*'  what  we  fiiould  pray  for  as  we  ought,  but  the  Spirit  itfelfma- 
**  keth  Interceffion  for  us,"  &c.  Rom.  viii.  26.  **  Praying  always 
"  with  all  Prayer  and  Supplication  in  the  Spirit,  and  watching 
*'  thereunto  with  all  Perfeverance."  Eph.  vi.  18.--**  Praying  in 
*'  the  Holy  Ghoft."  Judc  20. 

r  "  Through  him  we  both  have  an  Accefs  by  one  Spirit  unto 
"  the  Father."     Eph.  ii.  18. 

/  "  Wo  to  the  rebellious  Children— that  cover  with  a  Cover*- 
**  ing,  but  not  of  my  Spirit."     Ifa.  xxx.  i. 

t  **  When  he  the  Spirit  of  Truth  is  come,  he  will  guid^you 
"  into  ail  Truth."    jShn  xvi.  3. 


(       179      } 

Guide,  (u)  their  Leader,  (w)  their  Comforter,  (x) 
their  Sealy  the  infelt  Earnejl  of  an  everlaflin^  In- 
heritance to  them  ;  and  in  fum,  the  all-effeCiive 
Power  and  Virtue  of  the  GoJ-pel-minifl ration  ;  all 
which  the  Scriptures  here-under  cited  undeniably 
evidence. 

7.  In  all  thefe  Refpeds  the  Holy  Spirit  opera- 
ted in  common  amongfl  the  primitive  Believers, 
For  the  Continuation  of  the  fame  fpirituai  Opera- 
tions, it  is  that  we  plead,  and  not  that  of  miracu- 
lous Gifts  ;  which  were  always  extraordinary,  and 
afforded  but  to  few  in  comparifon  of  the  whole 
Number  of  the  Primitives.  Yet  our  PLxaminer  ail 
along  chufes,  that  we  ihall  mean  what  he  pleafes, 
and  what  may  bed  anfwer  the  End  he  fo  artiii^ial- 
ly  labours  to  accomplifh.  Upon  this  Ground, 
P.  122,  5ic.  he  proceeds  againfl  us,  as  though  we 
difputed  the  Convincement  of  the  Chriftian  Con- 
verts through  the  Preaching  of  the  Apoflles ;  which 
we  are  as  far  from  denying  as  any  People  upon 
Earth.  What  I  oppofed  him  in  was,  the  Inference 
he  appeared  to  make,  that  becaufe  it  pleafed  God  to 
teach  them  fometimes  in/I rumer.t ally,  he  never  taught 
them  inunediately  at  any  Time  \  or,  that  none  zvere  ever 
converted  or  taught  of  God  but  through  external  Means ; 
which  the  very  Convictions  of  God's  Grace  in 
every  Man's  Confcience  difprove. 

He  allows,  all  Men  have  the  Spirit,  but  denies 
they  have  any  more  Senfe  of  it,  than  a  Vegetable 

of 


u  **  If  ye  be  led  by  the  Spirit  ye  are  not  under  the  Law." 
**  Gal.  V.  18.  *'  As  many  as  are  led  by  the  Spirit  of  God,  they 
*'  are  the  Sons  of  God."     Rom.  viii.  14. 

w  '*  I  will  pray  the  Father,  and  he  fhall  give  you  another 
*'  Comfortsr  that  he  may  abide  with  you  for  ever;  even  the 
*'  Spirit  of  Truth."     John  xiv.  16,  17. 

X  —  "  God,  who  hath  alfo  Sealed  us,  and  given  the  Earneft  of 
*'  the  Spirit  in  our  Hearts."  zCor.  i.  22.—  *'  In  whom  alfo,  after 
'*  that  ye  believed,  ye  were  fealed  with  that  Holy  Spirit  of  Pro- 
"  mife."  Kph.  \.  13.—"  Grieve  not  the  Holy  Spirit  of  God,  where- 
**  by  ye  arc  fealed,  unto  the  Day  of  Redeoiption."  IbU,  iv.  yo. 


{       i8o      ) 

of  the  Sap  that  noiiriflies  it.  But  his  own  repeat- 
ed Confeflion,  that  when  he  does  Right  Con- 
fcience  approves,  and  when  he  does  Wrong  it 
tondemns  him,  (hews  the  Contrary.  This  is  ge- 
nerally called  Confcience,  becaufe  it  is  fomething 
of  God  appearing  in  the  Mind,  and  giving  it  a 
confcious  Senfe  of  Right  and  Wrong  refpecling 
its  own  Acts.  No  Man  could  know  it  makes 
thefe  juft  Diftindious  without  a  Setife  of  themo 
What  is  inward  COnvidion  for  Evil,  but  a  Senfe 
of  Guilt  ?  And,  what  is  the  genuine  EfFecl  of 
Guilt,  but  Remorfe?  What  does  Remorfe  lead 
to,  but  Repentance  ?  And  what  is  Repentance, 
but  the  Doclririe  of  the  Gofpel  ?  Every  rational 
Creature  tinder  Heaven,  therefore,  having  this 
Senfation,  hath  the  Gofpel  preached  in  him  or  her 
by  this  righteous  Principle,  agreeable  to  Col.  i.  3. 

Our  Lord  fhewed  his  Difciples,  that  the  Spirit 
of  Truth,  the  Comforter,  fhould  not  only  bring 
to  their  Remembrance  what  he  had  told  them^  Jhew 
them  Things  to  ccme^  and  lead  them  into  all  Truth ; 
but  it  fhould  likewife,  reprove  the  World  of  Sin^ 
of  Righteoiifnefs ^  and  of  Judgment,  Whether  this 
Divine  Vifitor  appears  to  the  Mind  of  Man,  in 
Words,  or  without  Words,  by  the  Senfations  of 
Compuntlion  and  Remorfe  ;  whether  in  the  Sharp- 
nefs  of  Reproof j  or  the  healing  Touches  of  Con- 
folation  ;  whether  it  manifefts  itfelf  as  Light,  or 
Ihcds  its  Life  and  Love  into  the  Heart ;  whether 
it  darts  upon  it  as  Lightning,  or  fettles  it  in  a 
Holy  Serenity ;  fills  it  with  Faith,  or  inflatnes  it 
■wvith  Zeal;  in  all  thefe  Ways,  feeing  it  proceeds 
not  by  MeiTenger,  but  by  its  own  immediate 
Communication  to  the  rational  Soul  of  Man,  it  is 
properly  ililed  internal  immediate  Revelation, 

This  Diyine  Principle  is  a  living  Source  of 
Truth  and  Virtue  in  Man,  without  which  exterior 
Laws  and  Precepts  would  little  avail ;  and  when, 
through  Faithfulnefs  thereunto,  it  is  enlarged  and 

advanced 


(       i8i       ) 

advanced  over  all  in  the  Soul,  it  is  found  to  be  i 
fure  Foundation,  which  neither  the  Wifdom  of 
the  Wife,  the  Reafonings  of  the  Confident,  the 
Jugglings  of  the  Crafty,  the  Derifion  of  the  Re- 
viler,  the  Rage  of  the  Perfecutor,  nor  even  the 
Gates  of  Hell  can  prevail  againft. 

8.  S.  N.'s  repeated  Allegations  that  this  Prin- 
ciple is  inexplicable  and  unintelligible,  and  calling 
for  particular  Definitions  of  its  peculiar  Effence, 
with  his  infulting  Conclufions  thereupon,  amount 
to  nothing  more  than  this  Argument.  If  you  are 
really  Jenjihle  of  this  Principle^  you  can  clearly  de- 
fine what  it  is  ;  but  you  are  not  able  thus  to  define 
it ;  therefore  you  have  no  Senfe  of  it.  To  fhew 
this  Reafoning  proves  nothing,  take  the  following 
Parallel.  If  you  are  really  fenftble  there  is  a 
magnetic  Power  iri  the  Loadflone,  you  can  clearly 
define  what  that  Power  is ;  but  you  are  not  able 
clearly  to  defne  it ;  therefore  you  have  no  Senfe  of  it. 
What  experienced  Navigator  would  prefer  this 
Reafoning  to  the  Fads  he  has  had  ocular  De» 
monftration  of;  to  the  certain  Experience  he  has 
daily  profited  by  ?  That  a  Man  mull  be  able  to 
define  to  others,  the  peculiar  Effence  of  what- 
ever he  feniibly  knows  to  be  true,  is  beyond  the 
Power  of  Logic  to  prove.  It  is  enough  for  us  to 
know,  thatic  is  God  that  worketh  in  us,  and  to 
yield  Obedience  to  his  Operations ;  the  Truth  of 
which  is  not  at  all  affected  by  a  want  of  nice  and 
effential  Definitions  of  that  which  effects  them. 
We  plainly  behold  the  aftonifhing  natural  Virtue  of 
the  Magnet,  both  refpeding  its  Attraction  and 
polar  Adhefion.  It  is  an  undeniable  effective  Power^ 
yet  effentially  undefinable  by  the  Wit  of  Man.  All 
the  Attempts  that  have  been,  or  can  be  made  to 
difcover  it,  whether  juft  or  erroneous,  cannot  in  the 
leaft  affect  the  Reality  and  Verity  of  it ;  becaufe 
a  Cloud  of  Witneffes  have  found  it  to  be  true  by 
A  a  aienfible 


(       i82       ) 

a  fenfible  Evidence.  So  it  is  with  the  Work  and 
Power  of  the  Holy  Spirit.  All  the  painful  Re* 
fearches  of  the  moft  ingenious  and  penetrating  of 
Mankind,  demonftrate  that  the  intimate  Effences, 
and  intrinfic  Differences  of  natural  Things,  are 
out  of  the  Reach  of  human  Difcovery ;  muck 
inore  fo  are  thofe  of  a  fpiritual  Nature. 

9.  In  his  Note  P.  123.  he  fufpecls,  I  can't  con- 
fcientioufly  believe,  vi^hat  I  cannot  but  confcienti- 
oufly  believe;  which  is,  that  to  ht  fervent  in  Spi-. 
rit,  relates  to  the  Fervency  of  a  Man's  own  Spirit ; 

Aasxviii.  and  that  to  he  fervent  in  the  Spirit^  as  expreiled  of 
^^'  ApoHos,  intends  a  Fervency  infpired  by  the  Spirit. 

It  is  true,  our  Tranllators  have  rendered  the  like 
Phrafe,  Rom.  xil.  11.  fervent  in  Spirit -j  but  pro- 
bably, what  led  them  to  that  might  be  the  <:on- 
trailing  Expreffion  preceding  it,  not  flothful  in 
Bujine/s  ;  yet  I  think  unwarrantably. 

Ibid.  5.  iV.  faith,  "  Mr.  Fhipps  alfo  is  for  ma- 
*^  king  a  Syllogifm  for  mc,  that  he  might  the  more 
"  eaiily  refute  it.''  The  Syllogifm  I  made  for 
him  is  founded  upon  his  own  Affertions  ;  that 
*'  God  had  many  People  at  Corinth^  but  he  did 
"  not  chufe  to  teach  them  the  Gofpel  by  immedi- 
*'  ate  Revelation.  No,"  &c.  His  new  fubftituted 
Syllogifm  is  founded  upon  a  different  Pofition,  to 
which  I  do  not  objed  ;  that  is,  "  they  were  not 
"  taught  the  Gofpel  by  internal  immediate  Reve- 
*'  lation  aloneJ'  By  his  Addition  of  the  Word 
alone^  he  alters  from  his  former  Doclrine  to  ours. 
What  the  Apologift  alTerts^  is  fufliciently  proved  ; 
for  I  have  fhcwn,  Words,  without  Divine  In- 
fluence, are  not  to  be  depended  on  for  the  true 
Senfe  of  ambiguous  Expreffions,  becaufe  they  are 
fo  liable  to  be  differently  underilood  by  different 
Perfons. 

10.  What  S.  N.  gives  out  as  our  Terms  of 
Admiffion,   P.  12  b*.  are  not  our  Terms  of  Ad- 

million  a 


(      1 83      ) 

miffion.  We  receive  our  Members  upon  a  better 
Foundation  than  he  appears  to  be  acquainted  with. 
Our  Terms  of  Admiffion,  are,  a  free  and  unforced 
confcientious  Acquiefcence  upon  Principle,  with 
the  efTential  Doctrines  of  Truth  and  real  Chrifti- 
anity,  and  the  Rules  of  the  Society  founded 
thereon,  and  not  upon  mere  external  Appearances. 
The  Divine  Principle  itfelfis  our  Bond  of  Union, 
and  the  Holy  Scriptures  are  our  Articles.  Chrift 
once  in  the  Fleflij  and  always  in  Spirit,  are  Funda- 
mentals with  us.  We  require  no  Subfcription  to 
Articles  of  human  Invention. 

As  to  Differences  in  Opinion  amongfl:  us ; 
whilft  ProfelTors  of  the  fame  Fait,h  differ  in  Years 
and  Experience,  in  Capacity  and  Opportunity, 
in  Education  and  Affociates,  in  Faithfulnefs  or 
Unfaithfulnefs  to  their  Principles,  there  muff  be 
different  Opinions  and  Practices.  When  the  Be- 
lievers in  the  primitive  Age  of  Chriflianity  grew, 
numerous,  it  was  the  Cafe  amongft  them,  and  in 
all  Societies  ever  fmce.  What  we  affert  is,  that 
the  One  Holy  Spirit  leads  all  that  faithfully  fol- 
low it  into  Samenefs  of  Do6trine,  and  Unity  o£ 
Love ;  and  that  all  who  profefs  to  be  Followers 
of  Chrift,  ought  to  be  led  by  his  Spirit ;  but  that 
all,  either  of:  our  own  Society,  or  any  other,  are  fo 
led^  v/e  are  far  from  afferting  or  believing. 

The  Quotation  made  from  Barclay^  P.  131. 
amounts  to  no  more  than  this ;  that  the  Spirit  of 
God  is  fufficient  of  itfelf  without  any  thing  elfe ; 
but  nothing  elfe  is  fufficient  without  that.  To  infer 
from  this  undeniable  Truth,  that  we  mean  every 
Thing  but  the  Holy  Spirit  is  ufelefs  to  Man's  Sal- 
vation, whether  the  Spirit  pleafe  to  ufe  them  or 
not,  is  a  mere  Perverfion.  Whatever  the  Spirit 
is  pleafed  to  ufe,  it  renders  ufeful ;  what  it  ufes 
not  in  the  Work  of  Salvation,  cannot  be  ufeful 

towards 


{      i84      ) 

Pf.xxxvii.  towards  it;  for  Salvation   is  of  Gody  and  there  is 

ifa.  ixiii.    ^^  Saviour  bejides  him.     To  parallel  this  with  fuch 

u,  an   Huddle  of  Fallhoods,  as  my   Oppofer  cites 

from  the  deiftical  Author  of  Chrijlianity  not  founded 

on  Argu?nenty   is  only  a  Repetition  of  one  of  his 

cuftomary  Abufes. 

II.  P.  135.  He  thinks  "  Barclay's  Time  or 
"  Day  of  Vilitation,  which  does  not  always  con- 
^'  tinue  through  a  Man's  Life/'  a  dangerous  ar»d 
melancholy  Opinion.  '*  For,'-  fays  he,  "  were  a 
"  Man  properly  affefted  with  his  miferable  Con- 
"  dition  by  Sin,  and  once  imagined  his  Day  of 
"  Grace  to  be  over,  neither  the  Light  within  him, 
*'  nor  the  Gofpel  without  him,  can  give  him  any 
"  Rdief.^'  For  this  Keafon  Men  ought  carefully 
to  embrace  the  Day  of  their  Vifitation,  and  fol- 
joim  xii.  low  the  Advice  of  oi4r  Saviour,  who  faith,  ''  Whilq 
^-  "  ye  have  the  Light,  believe  in  the  Light,  that 

f  ye  may  be  the  Children  of  Light."  This  is  the 
only  Way  to  efcape  the  dreadful  Confequences  of 
continuing  in  Rebellion  againft  it:  And,  is  it  not 
a  Comfort  to  all  Men,  that  they  are  allowed  this 
Opportunity  ?  If  bethink  fo  unfavourably  of  this 
Doclrine,  what  does  he  teach  others  to  think  of 
his  favourite  Doctrine  of  Preteriticm,  which  al- 
lows of  no  Condition,  or  Time  of  Vifitation  at  ally 
nor  even  one  fingle  Chance  for  Salvation^  to  the 
Majority  of  Mankind  I 

That  there  is  fuch  a  Time  and  Opportunity  as 
Barclay  inculcates,  and  that  it  may  be  loft  to  Apof- 
tatizers  paft  Redemption,  is  evident  from  that 
awful  PaiTage,  Heb,  vi.  4,  5,  6.  *'  It  is  impoffi- 
*'  h\e  ior  tho(ezvha were  ofice  enlightened^  and  have 
*'  t a/led  of  t^he  Heavenly  Gift,  and  were  made 
^«  Partakers  of  the  Holy  Ghoft,  and  have  tajied 
f'  of  the  good  Word  of  God,  ana  the  Powers  of 
i'  the  Woildtocome;  xi  they  fh all  fall  away^  to 
\\  renew  them  again  unto  Repentance  j    feeing  they 

crucify 


(       i85      ) 

"  crucify   to  themfelves  the  Son  of  God  afrefh, 
"  and  put  him  to  an  open  Shame/* 

This  Paffage  evinces,  ift.  that  Perfons  may  be- 
come fenfible  Partakers  of  the  Holy  Ghoft,  and 
tafte  of  that  Divine  Power  which  is  the  eternal  Life 
of  the  Bleffed  in  the  World  to  come.  2d.  That 
they  may  apoftatize  from  this  Condition  to  fuch  a 
Degree,  that  Repentance,  and  confequently  Sal- 
vation, Ihall  become  impoffible  to  them.  3d. 
That  they  bring  this  upon  themfelves,  becaufe 
they  crucify  to  themfelves  the  Son  of  God  afrefh, 
and  put  him  to  an  open  Shame;  they  rejed  and 
rebel  againft  the  Invitations  of  his  Spirit  in  them- 
felves, till  they  occafion  it  to  forfake  them,  where- 
by the  Divine  Witnefs  is  fpiritually  crucified  and 
flain  as  to  its  Life  in  them,  and  the  Chriltian-name 
openly  reproached  through  their  evil  Coudud  and 
Example.  This  is  further  illuflrated  by  a  Simile  in 
the  two  lucceeding  Verfes.  "  For  the  Earth  which  Heb.vi.7, 
"  drinketh  in  the  Rain  that  cometh  oft  upon  it,  ^"^^* 
"  and  bringeth  forth  Herbs  meet  for  them  by 
*'  whom  it  is  drefled,  receiveth  Bleffing  from  God. 
*'  But  that  which  beareth  Thorns  and  Briars  is  re- 
*'  jeded,  and  is  nigh  unto  curfing,  whofe  End  is 
"  to  be  burned."  Th^  Rain  that  cometh  oft  upon  the 
Earthy  denotes  that  the  Divine  Vifitation  is  fre- 
quently renewed  to  thp  Soul  of  Man  ;  and  the 
Earth  which  drinketh  it  up^  and  bringeth  forth 
Herbs,  the  Soul  that  afFedionately  receives,  and 
faithfully  retains  it,  fo  as  to  bring  forth  the  Fruits 
of  the  Spirit;  whereby  it  inherits  the  Bleifing  of 
God's  Salvation.  By  the  Earth  which  beareth 
Thorns  and  Briars,  is  pointed  out  the  Soul  that  fo 
repeatedly  continues  to  refill,  and  backflide  from 
the  Divine  Vifitor,  as  to  bring  forth,  and  abide 
in,  wicked  Works,  which  occafions  him  to  reject 
and  forfake  it ;  the  Confeqiit^nce  whereof  muft  be 
its  final  Condemnation  and  Deilrudion. 

This 


(      i86      ) 

This  Portion  of  Scripture  thus  demonftrates, 
both  the  Certainty  of  a  Day  of  Divine  Vilitation 
to  the  Souls  of  Men,  and  the  Poflibility  of  its  be- 
ing difa^ntinued,  whilft  they  remain  in  the  Body, 

12.  6\  N,  in  his  Letter,  P.  29.  having  faid, 
*'  Whether  God  would  pardon  my  Iniquities, 
^'  my  Light  could  give  me  no  Information  ^" 
and  afterwards  expreffing,  "  I  am  relieved  by  a 
'*  Notion,  a  Report,  a  Teftimony,  Sentiments 
*'  delivered  by  Jefus  of  Nazareth  and  his  Apoftles 
*'  in  the  New  Teilament/'  1  queried  P.  58. 
**  What  does  he  read  there  that  -particularly  con-? 
''  cernshimfelf  more  than  any  other  Perfon?  Where 
*'  doth  the  New  Teftament  declare,  that  *  iVbi 
*'  Matter  who^  is  in  a  State  of  Divine  Acceptance 
''  and  Approbation  ?'*  Herein  1  had  no  Intention 
to  infinuate,  that  he  meant  to  exclude  all  others, 
from  an  equal  Share  with  him,  nor  will  my 
Words  bear  fuch  a  Conftruclion.  But  apprehend- 
ing, upon  his  Predejlinarian  Principles,  that  he 
flattered  himlelf,  he  was  one  of  the  perfonally  eled- 
ed,  from  fomething  he  had  read  in  the  New-Tef^ 
lament,  and  willing  he  fhould  not  deceive  him- 
felf,  I  enquired  where  he  found  himftU parttcu- 
iarly  pointed  out  as  one  of  the  E!e<51:.  Inftead  of 
a  pertinent  Anfwer,  he  cites  only  the  firft  Part  of 
the  Queftion,  and  in  that  leaves  out  the  Word 
particularly ;  which  is  unfair  in  both  Refpecls,  and 
renders  all  the  religious  Indignation  he  vents  upon 
it  for  feveral  Pages,  entirely  pointlefs.  What  I 
intended  was  to  put  him  upon  Confideration,  that 
if  what  he  read  in  the  New  Teftament  was  a  true 
Relief  to  him,  his  Comfort  muft:  arife  either  from 
an  Evidence  that  all  Men  univerfally  have,  or  that 
himfelf  in  particular  hath  certainly  a  Share  in  the 
glad  Tidings  of  the  Gofpel  \    and  that,  if  he  did 

no| 

*  5«  Ne-wtori'i  Signature  iuftead  of  his  proper  Name. 


(       i87      ) 

not  believe  all  Men  therein  comprehended,  this 
comfortable  Evidence  to  hinifelf  muft  fprln?^ 
either  from  the  Holy  Spirit  bearing  Witnefs  with 
his  Spirit,  that  he  is  the  Lord's,  qr  from  an  efpe- 
cial  Mention  of  him  in  the  Scripture ;  and  as  I 
found  he  denied  the  internal  Evidence  of  the  Spi- 
rit, I  queried  with  him,  where  he  found  himfelf 
particularly  pointed  out  in  the  New  Teftament, 
as  in  a  State  of  Divine  Acceptance  ;  and  I  ftilJ 
think  it  worth  his  while  to  examine  the  Growids  of 
his  Beliefs  that  he  may  not  be  deceived  by  a  mere 
Notion. 

13.  He  cites  ^^rc/^// Definition  of  Confcience 
in  the  Abftracl,  and  then  improperly  treats  it  as 
in  the  Concrete,  to  make  it  fuit  with  the  deiftical 
Notions  of  Tindaly  and  prove  the  fakers  Deifis: 
A  Point  he  as  arduoully  as  ineffectually  labours. 
We  always  underftand  the  natural  Confcience,  and 
the  Light  of  God's  Spirit  appearing  in  the  Con- 
fcience, as  different  Principles.  The  very  Ef- 
fence  of  Deifm  confifts  in  a  Denial  of  Revelation, 
A  Denial  of  all  Divine  Revelation  is  perfect 
Deifm.  A  Denial  of  it  in  Part  is  partial  Deifm. 
The  fakers  deny  no  Part  of  Divine  Revelation  ; 
therefore  are  in  no  Refpecls  to  be  Riled  Deiffs. 
They  believe  both  in  the  Infpiration  of  the  Scrip- 
tures, and  that  of  the  Holy  Spirit.  Thofe  who 
difbelieve  either  the  one  or  the  other,  are  fo  far 
deiftical.  He  who  beheves  the  Sacred  Writings 
were  penned  by  Men  infpired  for  that  Purpofe, 
and  yet  holds  that  all  immediate  Infpiration  is  now 
totally  vv'ith-held,  doth,  in  perufing  the  Scriptures, 
-xeft  upon  his  own  private  Interpretations,  or  thac 
of  his  Party,  as  the  true  Senfe  intended  by  the 
Holy  Ghoft,  and  is  at  beft  a  Semi-Deift.  Such  a 
One  has  no  right  to  reproach  thofe  with  the  Name 
of  Deifts,  who  beheve  the  Penmen  of  Scripture 
to  have  been  Infpired  as  well  as  he,  and  alfo  ac- 
knowledge 


(       188      ) 

knowledge  the  Continuance  of  Infpiration,  which 
he  doth  not.  To  pretend,  that  the  infpired  Re- 
cords muft  be  needlefs  to,  and  therefore  fet  aiide 
by,  thofe  who  believe  the  Continuance  of  inter- 
nal Inlpiration,  is  falfley  inferred  j  for,  the  Scrip- 
tures of  the  Old  Teflament  were  ufeful  to,  and 
tifed  by  the  infpired  Apoftles  ;  and  thofe  who 
have  at  Times  experienced  the  Renewals  of  In- 
fpiration, know  that  the  Scriptures  are  often 
thereby  brought  to  their  Remembrance,  more 
clearly  opened,  and  rendered  more  ufeful  and 
comfortable  to  them,  than  it  is  poflible  for  them 
to  be  without  it.  This  is  not  the  vain  Imagina- 
tion of  ^ /)r/W/^  Spirit,  nor  that  wild  Enthuftafm 
fo  indilcriminately  and  untruly  call  as  an  Oppro* 
brium,  upon  all  who  profefs  the  Neceility  of 
knowing  the  infpiring  Spirit  of  Truth  to  lead 
into  all  Truth  to  the  End  of  the  World. 


CHAP, 


G  H  A  P     XVI. 


E,    S.  N.'j  pretended  flotation  from  G.  FoxV 
great  Myjiery  n  falfe  one,      G.  FoxV   true 
Intention,      2.   T16^  ejfential  Go/pel^   and  S. 
N.'j-    fuppofed     Cafes    anfivered,       Barclay 
cleared  of  his   Charge^    and  himfelf  Jloeivn 
to   oppofe     the     Senje    of   the ,  Apofle,      3. 
Chr'ifl  the   Light  and  Life  of  Men    before 
his  Incarnation,     Thefe  Terjns  not  to  be  con- 
fined   to     his     corporeal    Appearance     upon 
Earth,      4.  Nor  to  the   Scriptures,     What 
their  proper  Ufe  is.      5  a7id  6.   77?^  Greek 
Word  Erchomenon^  John  i.  ix.  7nore  proper- 
ly applicable  to  Many  than  either  to  Lights 
or    Chriji,      7.    A   ?naterial  Differe7ice   be- 
tiveen  Light  afforded  in  order  to  Salvation^ 
and  a  real  embracing  of  it  fo  as  to  be  faved 
by  it,      Chrifl    as    truly    the  Light  of  the 
Souls  of  Alen,   as  the  Sun  is  to  their  Bodies^ 
^whether  they  keep  tbeir  Eyes  open  to  it^  or 
fhut  them  againft  it,      8,  Chrifl  as  the  Di- 
'vine   Wordy    the    creating^    upholdingy    and 
faving    Poiver    of   God    to    Mankind ^    the 
Eleily    the  gracious  Adminifrator   of  Life 
and  Salvation^  through  his  external  Sacri- 
ficCy  and  by  the  Communication  of  his  Spi- 
rit,    The   true  Senfe  of  unlearned  Writers, 
not  to  be  afcertained  by  the  Rules  of  Gram- 
B  b  mary 


(       »90      ) 

mar<^  or  Criticifm,  9.  Rom.  x.  14,  15, 
equally  concerns  Jews  and  Gentiles.  The 
Improhability  of  the  Primitives  preaching 
throughout  the  habitable  World,  10.  Not 
every  individual  Man^  but  every  regenerate 
Per/on^  is  the  Temple  of  God,  1 1 .  77?^ 
Kingdoyn  of  God  is  vuithin^  Luke  xvii. 
S.  N/i"  Falfif  cation  of  the  original  Texty 
to  make  it  appear  othervuife.  The  true 
Chriftian  is  the  Tcfnple  oj  Chrifl^  nvherein 
he  manifefls  himfelf  by  his  Spirit,  12. 
What  the  Kingdom  of  God  is.    The  Conchifion. 

i.  TTTH  AT  S,  N.  pretends  to  cite,  P.  144. 
W  from  G,  Foxh  great  Myftery,  is  not 
there.  It  is  nothing  better  than  a  Perverfion  of 
Expreffions  of  a  different  Meaning,  made  for- 
merly by  'Tho?nas  Hicks^  from  whom  he  has  taken 
it  at  fecond  Hand,  and  who  was  one  of  the  many 
unjufl  and  violent  Adverfaries  of  the  fakers  in 
the  lad  Century  ;  confuted  by  George  Whitehead^ 
in  the  fecond  Part  of  the  Chriftian' ^laker^  and  by 
William  Fenn^  in  his  Reafon  agairft  Railing,  and 
his  Counterfeit  Chrifiian  defeded. 

What  G.  Fox  faith  in  his  great  Myflery,  P.  6^. 
is,  "  Chrift  is  in  you  except  ye  be  Reprobates," 
faith  the  Apoftle;  and  again,  "  God  breathed  into 
"  Man  the  Breath  of  Ltfe^  and  he  became  a  living 
*'  Soul;  for  that  which  came  out  from  God,  was 
*'  the  Caufe  that  Man  became  alive,  a  living  Soul, 
"  and  is  not  this  of  God? — Is  not  that  of  God 
**  which  came  out  from  Godf"  This  he  did  not  in- 
tend of  the  Soul  itfelf,  but  of  the  inbreathing  of 
Divine  Life  in  the  Soul.  Of  this  Life  it  is  that  he 
faith,  "  It  brings  the  Soul  that  is  faithful  to  it,  up 
f *  into  God,  from  whence  it  came,  w^hereby  they 

"  come 


(       '91       ) 

**  come  to  be  one  Soul;"  meaning  in  Unity ^  not 
Identity,  What  he  means,  P.  29  and  91.  by  the 
SouFs  being  infinite^  is  only  immortal^  or  of  inji'* 
nite  Duration^  not  Expanfion.  Thefe  Terms  he 
fo'iietimes  ufed  one  for  another,  as  is  common 
amongft  unlettered  Perfons.  It  is  evident  from 
his  own  "\¥ords5  P*  91-  ^^^^t  he  did  not  mean, 
the  Soul  was  a  Part  of  the  Divine  Eifence ;  for 
he  there  fpeaks  of  its  being  in  a  State  of  Death 
whilil  in  Tranfgreflion,  which  is  not  polfible  to 
the  Divine  Eifence,  and  afterwards  adds,  "  Every 
"  Man  that  cometh  into  the  World,  having  a. 
''  Light  from  Chriil  Jefus  (the  Way  out  of  the 
*^  Fall,  the  fecond  Adam)  receiving  the  Light, 
"  they  receive  Redemption  and  Sandification, 
^'  v/hereby  their  Spirits,  Bodies,  and  Souls  are 
*'  fanftified."  Here  he  plainly  diilinguifhes  be- 
tween the  Soul,  and  that  which  it  receives  of  the. 
Divine  Nature  which  fandifies  it. 

G.  Fox\  Treatife  was  printed  in  1659,  and  con- 
tains curfory  Anfwers  to  above  an  Hundred  dif- 
ferent Oppofers,  who  in  a  Manner  mobbed  hini 
from  the  Prefs  at  that  contentious  Period;  and  as 
he  had  full  Employment  for  his  Time  otherwife, 
and  had  not  the  Benefit  of  that  Literature  which 
is  now  common,  infamous  Advantages  then  were, 
and  have  often  fmce  been  taken  by  defigning  An- 
tagonifts,  of  the  Inaccuracy  of  his  Expreifions. 
But  I  fhould  think  it  beneath  any  Perfon  of  a 
liberal  Education,  and  Character,  to  copy  from 
thofe  IlUintenders,  or  to  follow  them  in  fuch  a 
difmgenuous  Line.  Neither  the  Witticifm  of  6'. 
iV.'j  fenfthle  Writer^  nor  his  own  Refledion  upon 
it,  has  any  Foundation  in  our  Do6lrine. 

2.  In  anfwer  to  his  Efforts  concerning  the  Gof- 
pel,  P.  147,  &c,  without  troubling  myfelf  with 
the  unnecelfary  Pedantry  of  Etymologies,  I  fliall 
fay,    we  allow  the  Word  Gofpel^   in  an  extended 

Senfe^ 


(  192         ) 

Senfe,  may  include  both  the  Myftery  and  the  Hif- 
tory,  the  inward  and  outward  Procefs  of  our  Sa- 

j  Thef.  i,  viour;  for  the  Goffel  comes  not  in  Word  onlj^  hut 
5-  alfo  hi  Fower^  and  in  the  Holy  Ghoji,     We  believe, 

this  Power  of  the  Holy  Gholl  to  be  the  internal 
eiTential  Part,  and  the  Words  the  exterier  decla- 
rative, and  occafional  Expreffion  of  it.  We  ad- 
mit the  Hiftory,  metonymically  to  a  Share  in  the 
Tide,  but  not  to  engrofs  it ;  left  the  Power, 
which  is  the  Life  and  Reality  of  it,  fhould  be  ex- 
cluded, and  People  be  deceived  into  a  Belief,  that 
the  Gofpel  elTentiaiiy  confifts  of  nothing  but 
Words. 

The  Paflages  5.  N.  cites,  P.  148  and  150. 
from  I  Cor,  xv,  and  Ads  x.  prove  not  that  the 
Gofpel  is  totally  comprehended  in  the  hiftorical 
Part  only.  We  are  far  from  denyinp^,  that  Paul^ 
Peter,  or  any  other  true  Minifter  or  MeiTenger  of 
Chrift,  preached  the  Gofpel,  when,  by  Infpira- 
tion,  they  preached  concerning  the  hiftorical  Pro- 
cefs of  Chrift;  but  we  cannot  allow,  that  this 
comprehends  the  Whole  of  the  Gofpel  they  preach- 
ed. For  we  read  in  their  Writings,  that  the  Gof- 
pel is  the  Fozver  of  God  unto  Salvation^  and  that 

s  Cor.  4.   i^  jhines  as  a  Light  in  the  Heart,  to  give  the  Know- 
6-  ledge  of  the  Glory  of  God,    The  Dodrines  of  the  Gof- 

pel, are  alio  called  the  Gofpel,  and  the  Preaching 
of  them,  is  termed  preaching  the  Gofpel;  but  it 
is  evident,  neither  the  llifiory  nor  the  Dodrines^ 
are  the  effential  Gofpel  intended  in  Gal,  \,     For, 

Gal.  i.  p.  we  find,  after  the  Apoftle  had  faid,  "  If  any  Man 
*'  preach  any  other  Gofpel  unto  you,  than  that  ye 
"  have  received,  let  him  be  accurfed,"  he  fliews 
what  he  meant  by  the  Gofpel  they  had  received,  in 
II,  12,  15,  and  i6th  Verfes.  "  I  certify  you 
*'  Brethren,  that  the  Gofpel  which  was  preached  of 
"  me,  is  not  after  Man.  Y or  I  neither  received  it 
t'  of  Man,  neither  was  I  taught  it,  but  by  the  Re- 

^'  V  el  at  ion 


(       193      ) 

"  velation  of  Jefus  Chriji,^^ — But  when  it  pleafed 
"  God,  who  feparated  me  from  my  Mother's 
"  Womb,  and  called  by  his  Grace,  to  reveal 
"  his  Son  in  me^  that  I  might  preach  him  among  the 
"  Heathen^  immediately,  I  conferred  not  with 
"  Flelh  and  Blood."  The  Gofpel  here  intended  is 
plainly,  the  immediate  Revelation  of  the  Son  of  God 
within  him^  and  neither  an  hillorical  nor  dodrinal 
Relation  of  Things  without  him.  It  is  againfl 
the  Oppugners  of  this  internal  ej^ential  Gofpel 
which  is  not  of  Man^  nor  by  Man^  but  by  the 
Revelation  of  Jefus  Chrifi  within  Man^  that  the 
Apoflle  twice  pronounces  A?iathe?na.  S,  N.  un- 
truly charges  us  with  a  Difregard  of  the  Con- 
text, though  here  he  manifeflly  rejedls  it,  and 
runs  to  I  Cor.  and  Jc^s  for  an  Explanation,  ra- 
ther than  ufe  the  real  and  true  One  of  the  Apollle 
himfelf,  in  its  due  and  proper  Place. 

«S.  N.  allows,    P.  153.  that  the  Gofpel  was  at- 
tended by  the  Power  of   the  Holy   Ghoft,    but 
alferts,  it  was  not  that  Power.     The  Apoflle  faith, 
it  is  the  Power.     Thus  not  we,  but  himfelf  con-  Rom. i.  16 
tradicts    the    Apoftle.      In    De??ionJl ration   of  this  i  Cor.  xii, 
Gofpel  Spirit  aizd  Power  Paul  preached,  that  the    4,  5* 
Faith  of  his  Hearers  might  be  fixed  in  this  Power 
of  Godj,  and  not  in  the   private  Interpretations  of 
Mens   Wifdom.      His  Fellow-labourers    preached 
under  the   Influence  of  the  fame   Divine  Power, 
which  pricked  their  Hearers  in  their  Heart ;  and  fo  Aasii.37 
mufl  all  that  ever  truly  preach  the  Gofpel.     The  A- 
poftle  declares,  he  would  know  not  the  Speech  of  them  r  Cor.  ir. 
that  are  puffed  up^    but  the  Power.     For  the  King-    ^^'  ^'^• 
do?n  of  God  is   not  in  IVord,  but  in  Power.     This 
everlalling   Power  is  the    Spirit    of    the   Gofpel, 
wherein  it  mainly  and  moft  elTentially  confifts;  as 
the   Eifentiality  of  the   Man  doth  of  the  rational         % 
Soul;    and  the  Words   and  Matters  preached  or 
written,    are   as  the   Body,    or  prcfcnt    Outfide. 

z  Tun, 


(       194      ) 

f.  'Tim,  iu.  The  Apoftle  defcribes  what  Kmds  of 
Men  thofe  would  be  who,  "  having  a  Form  of 
"  Godhnefs,  v^o\x\(i  deny  the  Fower ;^^  and  dire^ls 
^^  from  fuch  turn  away." 

P.  155.  5.  N,  fuppofes  two  Cafes,  which  are 
briefly  thefe.  Firil,  if  I  and  fome  of  my  Brethren 
were  confined  for  RebelUon,  without  any  Frofpedt 
but  that  of  Death  before  us,  and  a  royal  Melfen- 
ger  brought  a  Proclamation  to  the  Gate  for  our 
Pardon  and  Enlargement.  Or,  Secondj  if  we 
were  adually  brought  to  the  Place  of  Executionj 
and  the  King's  Son,  in  his  Father's  Name,  there 
declared  a  free  and  full  Pardon  to  us,  on  pradical 
Conditions.  Upon  thefe  Suppofitions  he  queries, 
whether  thefe  Declarations  would  not  be  Gofpely 
or  glad  Tidings  to  us  ?  I  anfwer .  Yes^ '  if  the  real 
Fulfihncnt  of  them  certainly  enfue;  but  if  not, 
they  would  foon  prove  fad  Tidings^  and  deprefs  us 
the  more  upon  a  Difappointment.  Will  he  fay, 
that  the  Whole  is  done  only  by  reading  the  Pro- 
clamation? Is  not  the  material  Part  to  follow  ?- 
Are  we  delivered  by  Hearing?  Is  it  not  neceffary 
that  we  fhould  fulfil  the  Terms  reqtdred,  and  then  be 
unfettered  and  unbound^  or  the  Prifon  Doors  fet  open 
to  us  f*  And  is  not  this  the  epntial  Part  ?  The 
Words  declare  the  kind  Offer  and  the  good  Intent, 
but  the  executive  Power  fets  at  Liberty ;  and  which 
is  preferable  if  confidered  apart.  Which  would 
jiny  Man  chufe,  to  hear  of  Liberty,  or  to  enjoy 
it  ?  To  refolve  the  Whole  of  the  Gofpel  into 
mere  Tidings,  and  to  reduce  it  into  bare  Report, 
is  to  exclude  the  powerful  Reality  which  gives  De- 
liveraiice^  from  any  Share  in  the  Title;  as  though 
the  Report  was  the  Saviour,  and  the  Notion  the  Sal- 
vation.  This  is  what  we  cannot  admit  as  an  Arti- 
cle in  our  Creed.  We  know  no  Saviour  but 
Chrifi,  nor  any  Salvation  without  his  Power, 

S.  N, 


(       ^95       ) 

5.  N,  was  too  fanguine  in  afferting  in  his  Let- 
ter, P.  34.  and  repeating  it  in  his  preient  PubU- 
cation,  P.  149.  that  Barclay's  treating  the  Gofpel 
in  hke  manner,  was  a  Dijiindion  of  his  oivn  dc^ 
'uifing,  I  fhewed  him  the  Contrary,  from  William 
Thorpe  the  Froteftant  Martyr,  Joh?i  Sinith  of 
Cambridge,  and  Dr.  S?nith ;  and  V\\  now  ihew 
him  further,  that  TertuKian  wrote  to  the  fame 
Purpofe  fifteen  Hundred  Years  ago.  In  his  Apo- 
logy, Cap.  xvii.  he  faith,  "  furely  the  Soul  was 
''  before  the  Letter,  and  the  Word  was  before  ihe 
"  Book.'*  And,  in  his  Carminwn  Adverf.  Mar- 
rion.  Lib.  ii.  he  faith, 

"  — non  Verba  Libri,  fed  miffus  in  Orbem 

*'  Ipfe  Chriftus  Evangehum  eft,  fi  cernere  vuhis* 

In  EngHlh  thus : 

*^  If  you  are  difpofed  to  underftand ;  not  the 
*'  Words  of  the  Book,  but  Chri/i  himfelf,  who  is 
"  fent  into  the  World,  is  the  Gofpel'"  We  like- 
wife  read,  2  Cor.  iv.  3.  <b*c.  "  If  our  Gofpel  be 
*^  hid,  it  is  hid  (in  eos )  in  them  that  are  ioif ;  in 
"  whom  the  God  of  this  World  hath  blinded  the 
"  Minds  of  them  which  believe  not,  left  the  Light 
''  of  the  glorious  Gofpel  of  Chrifi,  who  is  the  Image 
^'  of  God,  fhould  fhine  unto  them.  For  wc 
"  preach  not  ourfelves,  but  Chrift  Jcfus  the  Lord, 
*'  and  ourfelves  your  Servants  for  Jefus's  Sake- 
"  For  God  who  commanded  the  Light  to  fhine  out 
'•'  of  Darknefs,  hath  fhined  in.  our  Hearts,  to  give 
*'  the  Light  of  the  Knowledge  of  the  Glory  of  God 
"  in  the  Face  of  Jefus  Chrift''  Here  the  Apoftle 
teaches,  that  the  Gofpel  they  preached  was  Chrift, 
ihewing  his  Face,  or  manifefling  himfelf  as  the 
Image  of  God  in  their  Hearts ;  and  that  it  was 
only  hid,  or  obfcured  in  the  Minds  of  thofe,  who 
through  Unbelief  therein,  or  Unfaithfulnefs  there- 
to. 


(     196     ) 

tb,  \^ere  become  blinded  towards  it  by  him  who 
is  called  the  God  of  this  Worlds  becaufe  he  is  obey- 
Epli.  ii.  2.  ed  by  thofe  who   walk  according  to  the  Courfe  of 
this  World. 

3.  P.  162.  5.  iV.  acknowledges,  that  J<?Z>?2  the 
Evangehft  afferts,  the  Logos,  or  Word,  was 
God,  the  Creator  of  all  Things,  the  Life,  and 
Light  of  Men;  to  which  he  adds,  "  It  was  the 
"  Source  of  all  the  true  Knowledge  of  God,  and 
*'  a  future  State,  that  had  ever  been^  or  was  then- 
"  revealed  to  any  of  his  People,  for  the  Life  and 
'^  Happinefs  of  their  Souls." 

All  this,    underftood  of  the  Eternal  Word^  we 
readily  acquiefce  in ;  as  it  accords  with  the  Nature  of 
Truth,  and  the  Prophecy  of  the  Gofpel-covenant. 
Jer.  xxxi.  «'  I  will  put  my  Law  in  their  inward  Parts,    and 
33i34.     cc  ^rite  it  in  their  Hearts.^'— «'  For  they  fhall  all 
"  know  me  from  the  lead  of  them,  to  the  great- 
"  eft  of  them."    This  could  not  intend  the  Know- 
ledge of  Chrift  incarnate  ;    for  that  Appearance 
w^as  too  exterior,  and  of  too  fhort  Duration.     Nor 
could  it  mean  the  Knowledge  of  the  Scriptures; 
for  a  Man  may  know  them   from  Beginning  to 
End,    believe   them  to    be  true,    and  fraitie    his 
Pradice    according  to  his  Apprehenfions   of  the 
Senfe   of  them,  and  yet  not  know  the  Lord.     The 
Jews  had  the  Law,  the  Prophets,  and  the  Scrip- 
tures extant  in  their  Time;  yet  the  Almighty  by 
lbid.iv.s2  the  Mouth  of  the  fame  l^rophet,  declares,  "  My 
"  People  are  foolifh,    they  have  not  known  me^^* 
Nor  was  it  poflible  they   fliould  without   Divine 
Jer.  xxiv.  Affiftance  ;  therefore  he  faith,  "  I  will  give  them  a 
g^'ek.        "  Heart  to  know  meJ^     And  in  Ezekiel^  "  A  new 
xxxvi.  26,  "  Heart  alfo  will  I  give  you,    and  a  new  Spirit 
^7-         <«  will  I  put  Within  you.^* — "  /  will  put  my  Spirit 
"  within  you.'' ^     Thus  the  true  Knowledge  of  God  h 
to  be  received,  by  the  internal  Writing  of  the  Divine 
Word  in  the  Heart,  which  puts  the  Law  of  Light 

and 


m    ) 


^nd  Life  within  Man,  and  thereby  light cth  ei)ery 
Man  comings  or  that  cometh  into  the  World, 

4.  To  imagine  the  univerfal  Light  and  Life  of 
the  immortal  Word,  is  at  all  meant  of  the  Scrip- 
tures, is  abfurd.  For  it  appears  to  have  been,  at 
leafl,  two  Thoufand  four  Hundred  Years  after  the 
Creation,  before  any  Part  of  the  Scriptures  were 
written,  and  the  feveral  Pieces  that  compofe  them 
were  occafionally  written  at  divers  Times,  and  by 
different  Penmen,  taking  up  about  fixteen  Hun- 
dred and  thirty  Years  more,  from  the  Publication 
of  the  firft:  of  them  by  Mofes,  to  the  lad  by  John 
the  Divine;  confidering  alfo,  that  the  abundant- 
ly greater  Part  of  Mankind  in  thefe  latter  Ages, 
fmce  they  have  appeared  in  Chriilendom,  have 
never  yet  had  them,  and  how  many  Millions  there- 
in, have  been  wickedly  debarred  from  the  Ufe  of 
them  in  their  own  Language,  by  an  interefted 
and  defigning  Prieflhood  ;  it  undeniably  appears, 
that  a  vafl  Majority  of  Mankind  never  had  the 
Benefit  of  them.  And,  amongfl  thofe  who  are 
favoured  with  them,  the  Variety,  and  even  Contra- 
riety of  Opinions  and  Praftices  which  have  all  along 
fubfifted,  efpecially  among  the  high  Pretenders  to, 
and  PoffefTors  of  Literature,  all  contribute  to  de- 
monftrate,  that  though  the  Sacred  Records,  open- 
ed by  the  fpiritual  Key  of  David,  are  profitable 
and  excellent  above  all  other  Writings,  yet  a  more 
adequate  univerfal  Guide  than  themfeives,  ever 
hath  been,  and  now  is,  abfolutely  necelTary  to  the 
Salvation  of  Mankind. 

5.  P.  164.  5.  K  underflands  the  Word  Ercho- 

menon  rendered  coming,  or  that  cometh,  as  refer-  John  i.  9. 
ring  to  the  Light,  rather  than  to  Man*  But,  as 
Maldonatus  obferves,  Man  being  the  next  Noun, 
may  more  properly  challenge  the  Participle  com- 
ing to  itfelf.  Thus  it  is  in  the  Syriac,  Arabic,  and 
Ethiopia  Vcrfions ;    in  the  Latin^  by  Luther,  Era/- 

C  c  mus. 


fiuis^  Beza,  Dri/Jtus,  and  others ;  alio  in  tb6 
Fr£ncb,  SpaniJJ^^  Italian^  German^  Low-Dutch^ 
and  Anglofaxonic  Tranflations.  In  the  fame  Senfe 
it  was  underftood  by  Nazian-zen^  ChryfoJh?n^  Lad- 
aniius^  &c.  Of  all  which  Inllances  are  produced 
in  William  Penns  Spirit  of  Truth  vindicated,  pub- 
lijfhed  about  a  Century  ago,  in  anfwer  to  a  learned 
Sccinian.  But  apart  from  other  Authorities,  the 
Context  appears  fufficient  to  clear  the  Point. 

Jobn  I.  I.  The  Evangehft  fliews  firfl:,  what  the. 
Wordy  Chrifiy  was  in  himfelfy  and  alTerts  he  ivas 
God',  and  next  what  he  was  in  and  lo  the  World, 
Firfl,  he  was  the  Creator  of  all  Thlrgs ;  and 
fecond,  the  Light  of  Men;  and  both  ihefe  he  was 
in  the  Beginnings  or  early  Part  of  Time  to  this 
Creation,  four  Thoufand  Years  before  his  coming 
in  the  Flefh.  As  he  then  began  to  be  the  Light 
of  Men,  he  hath  all  along  continued  to  be  fo. 
As  he  made  the  Sun  to  be  the  Light  of  our  ex- 
ternal World,  whether  People  keep  their  Eyes 
open,  or  fliut  them  againft  its  fliining;  fo  is  the 
true  Light  of  the  Spirit  of  Men,  whether  they 
open  to  him,  or  not.  This  he  is  by  the  inv/ard 
Manifeflation  of  his  Spirit  in  every  Man's  Con- 
fcience.  "  In  him  was  Life,  and  the  Life  ivas 
''  the  Light  of  Men."  This  was  in  the  Begin- 
ning, and  hath  been  from  the  Beginning.  It  is 
the  One  living  Eternal  Word,  or  energetic  Spirit, 
appearing  in  both  Modes,  when  truly  believed  in 
and  properly  received. 

6.  "  The  Light  fliineth  in  Darknefs,  and  the 
"  Darknefs  comprehended  it  not."  ''  This"  faith 
5.  iV.  P.  163.  "  may  more  particularly,  as  fome 
"  think,  refer  to  the  Jews,^'  But,  why  fo?  Were 
the  Gentiles  lefs  dark  than  the  Jew^f  Or  doth  the 
Term  World  include  the  Jews  only,  who  v»^ere  but 
a  Handful  compared  with  the  Gentiles  f  How  does 
that  comport  w^ith  Vcrfe   10.     "  He  was  in  the 

"  World, 


(       199      ) 

"  World,  and  the  World  was  made  by  him,  and 
"  the  World  knew  him  not.'*  Are  not  the  Gentiles 
included  in  the  World  that  was  made  by  him,  as 
well,  and  as  much  as  the  Jewsf  Or,  is  he  the  God  Rom.  iii* 
of  the  Jews  only^  and  not  of  the  Gentiles  alfof  I  ^^' 
take  the  Darhiefs  to  be  the  corrupt  State  of  Man- 
kind ;  Gentiles  as  well  as  Jews, 

He  fays,  P.  164.  "  The  Phrafe  comijzg  into  the 
"  World,  feems  plainly  to  denote  a  pre-exiftent 
^'  State;  but  neither  Scripture,  nor  Reafon,  fup- 
"  port  any  fuch  Notion  concerning  Mankind  in 
"  general."  I  agree  with  him  in  the  latter  Part, 
but  differ  from  him  in  the  form.er;  i.  e.  that  com^  . 
ing  into  the  World  feems  plainly  to  denote  a  pre-exif- 
tent State,  in  any  other  Senfe  than  the  Pre-exiftence 
of  all  Men  in  their  Mothers  Womb,  before  they 
may  properly  be  faid  to  come  forth  into,  or  to  jer.xx.  iS 
make  tlieir  Appearance  in  the  vifible  World.  I 
apprehend  the  Phrafe  no  more  denotes  any  other 
Pre-exiftence  of  Mankind,  than  the  coming  of  the 
great  Day,  implies  the  Pre-exiftence  of  that  Day. 
Nor  do  I  fee,  with  what  Propriety  this  ExprefTion 
can  be  applied  to  Chrift,  more  than  to  any  one  of 
the  Species.  For  he  was  always  in  the  World,  john.i.  10 
which  was  made,  and  continually  fubfifts  by  his 
Power;  hence  all  that  can  be  meant  by  his  coming 
thereinto,  is  that  he  alfumed  a  different  Manner  of 
Appearance,  or  Mode  of  Manifeftation  in  it  than 
he  had  done  before. 

7.  P.  166.  "  Thofe  who  did  not  receive  him, 
^'  and  were  not  born  of  him,  could  not  therefore 
. "  be  defcribed  as  enlightened  unto  Salvation.^* 
Thofe  who  did  not  receive  him,  could  never  be 
born  of  him:  for  he  that  is  born  of  him,  is  both 
enlightened  and  quickncd  by  his  Spirit.  The  Sa- 
viour as  the  Light  of  the  World,  difpenfeth  of 
his  Light  to  every  Man  that  cometh  into  the 
World,  to  give  him  a  Sight  of  his  captive  Con- 
dition ; 


(         200         ) 

2Cor.  vii.  dition  ;  this  Sight  producing  that  godly  Sorrow 
io-  which  worketh  Repentance^  Salvation  enfues.  So, 
though  the  Light  of  the  Saviour  arifeth  upon  all, 
in  order  that  all  may  come  to  Repentance  and  be 
faved,  yet  thofe  who  are  fo  attached  to  their  evil 
Courfes,  that  they  love  Darknefs  rather  than 
Light,  fhut  it  out  from  them?  and  therefore  do 
not  come  to  the  faving  Knovi^ledge  of  him,  who 

Hcb,  V.  9.  is  the  Author  of  Eternal  Salvation  to  all  that  obey 
hinu 

If  my  Oppofer  intends  by  the  Phrafes  favingly 
enlightened^  enlightened  unto  Salvation;  and  fuch 
like,  that  we  mean  the  faving  Power  is  nothing  in 
the  Work  but  a  7nere  Illuminator^  and  that  lllujni^ 
nation  is  Salvation;  I  mud  tell  him,  we,  entertain 
no  fuch  Ideas,  for  they  are  void  of  Truth  and 
Reality.  When  we  fpeak  of  the  Light's  being 
of  a  faving  Nature,  we  do  not  intend,  that  Sal- 
vation is  effeded  merely  by  Light  ahjiraclively 
confidered,  though  it  is  the  Light  of  Life,  The 
Eternal  Word  operates  both  as  Light,  and  as 
Life.  It  gives  true  Difcovery  and  Difcrimina- 
tion,  as  Light;  and  empowers  to  live  and  a6l 
fuitably,  as  Life.  This  Light  and  Life^  being 
the  *ijery  Nature  of  the  Saviour^  are  properly  faid 
to  be  ^  ^  faving  Nature.  Men  may  be  fo  en^ 
lightened  as  to  fee  the  Way  of  Salvation,  and 
yet  refufe  to  walk  in  it;  yea,  they  may  be  led 
into  the  Way,  yet  not  abide  in  it.  Will  their 
Refufal,  or  Defedion  alter  the  Nature  of  the 
Light,  or  prove  //  is  not  faving  f  Would  any 
{hutting  out  the  Light,  be  a  Proof  that  it  would 
not  ihine  upon  me;  or  of  the  contrary?  Food 
is  not  fuch  to  him  who  refufes  to  eat  it;  but  is 
it  not  Food  in  its  Nature,  becaufe  he  refufes  it? 
And  might  it  not  be  Food  to  him,  if  he  would  be 
wife  enough  to  take  it? 

8.  "  In 


(  201  ) 

8.  "  In  the  Beginning  was  the  WordJ*  This  John  i.  i. 
Divine  Word  had  no  Beginning.  It  was  no  Part 
of  the  Creation.  All  created  Things  were 
made  by  him,  and  called  trom  Inexiftence  into 
Being  ;  but  the  Word  is  without  Beginning  or  End 
of  Days.  The  Word  inexpreffible  by  Words^ 
and  incomprehenfible  by  Thoughts  and  Imagina- 
tions. The  Qrthos  Logos ^  or  Right  Reafon^  infinite 
in  Wifdom,  Goodnefs  and  Power;  from  the  Be- 
ginning ifluing  forth,  and  ading  in  the  Work  of 
Creation  and  Providence,  and  alfo  from  the  Time 
of  the  Fall,  in  Mediation  and  Regeneration. 

As  Man  was  the  only  Part  of  this  lower  Crea- 
tion defigned  for  Immortality,  the  Favours  he 
then  received  were  anfwerable  to  the  high  Purpofe 
of  his  Maker  in  creating  him.  The  creating  and 
conferving  Word,  immediately  became  his  Illu- 
minator, and  Quickaer.  "  All  Things  were  made  Verfe3,4. 
•*  by  him,  and  without  him  was  not  any  Thing 
*'  made  that  was  made.  In  him  was  Life,  and 
"  the  Life  was  the  Light  of  Men." 

After  Man's  TranfgrelTion,  and  Defedlion  from 
this  Divine  Light  and  Life,  this  gracious  Word 
aftonifhingly  condefcended  to  offer  himfelf  to  re- 
pair the  Breach,  by  determining,  in  due  Time, 
to  take  the  Nature  of  Man  upon  him,  and  to 
give  it  up  to  excruciating  Pains  and  the  Death  of 
the  Crofs,  as  a  Propitiation  for  the  Sins  of  the 
ivhole  World.  Hereby  he  ihewed  the  Greatnefs  of 
Divine  Love  and  Mercy  to  poor  helplefs  Man, 
and  alfo,  by  then  immediately  renewing,  and 
thence-forward  continuing,  to  alFord  a  Manifefta- 
tion  of  his  Light  to  Man  in  his  fallen  Eftate. 
For,  before  his  Incarnation,  "  He  was  in  thejohni.  lo. 
''  World,  and  the  World  was  made  by  him,  and 
"  the  World  knew  him  not."  The  Generality, 
though  they  felt  his  inward  Convidions,  the  Re- 
proofs of  Inftru^lion,  they  diftinguiflied  them  not 

to 


(  202         ) 

to  be  his,  but  might  flatter  themfelres,  they  were 
only  the  EfFeds  of  Tradition  early  inftilled  into 
their  Minds;  and  not  having  their  Habitation  in 
the  Light,    were  become  as  Darknefs ;    yet   the 

Verfe5.  Light  ihined  in  their  Darknefs,  though  their  D^ry^- 
nefs  comprehended  it  not.  They  thought  too  mean- 
ly of  this  Light,  had  no  juft  Conception  of  it, 
knew  it  not  to  be  the  Vifitation  of  the  Son  of  God, 
and  though  they  were  his  own^  Gentiks  as  well  as 
Jews^    by   Creation^    and  intentional   Redemptiony 

Verfe  ii,  ihey  received  him  not*     "  But  as  v.iany  as  received 
12.        "  bim^   to  them  gave  he  Power  to.^^become  the 
"  Sons  of  God/: 

The  Evangelifl  having  fpoken  of  him  as  the 
univerfal,  illuminating,  effedive  Word^  Verfe  14, 
he  comes  to  fpeak  of  his  Incarnation,  faying, 
"  And  the  Word  was  made  Flejh^  and  dwelt 
"  among  us.''  We  are  not  here  to  underftand, 
that  the  fovereign  Word,  or  Spirit,  was  tranfub-. 
Jiantiated  into  Flefh,  but  that  for  Man's  Iledemp.. 
tion,  he  took  the  Nature  of  Man  upon  him,  and 
appeared  amongft  Men,  as  a  Man,  and  un^ 
doubtedly  in  the  Eyes  of  moft  feemed  not  more 
than  Man ;  but  faith  his  enlightened  Follower, 
*^  and  ive  beheld  his  Glory ^  (had  a  Senfe  of  his  Di- 
vinity, as  well  as  a  Sight  of  his  Humanity)  "  the 
'*  Glory  as  of  the  only  Begotten  of  the  Father^'  (the 
only  One  of  his  own  EfTence  and  Eternity)  ''full  of 

joim  i.  16"  Grace  and    Truth and  of  his   Fidnefs  have 

"  all  we  received,  and  Grace  for  Grace,"* 

When  Perfons  read,  and  prefume  to  expound,, 
the  Scriptures  with  School  and  College-methods 
uppermoft  in  their  Heads,  it  is  no  wonder  they 
miftake  them.     The  infpired  VsTriters  obferved  no. 

fuch 


*  S.  N.  might  tell  ths  Evangelifl  here,  in  like  Manner  as  he 
»ioth  us,  that  he  attributes  not  this  faving  Soniliip  to  the  Grace  or 
Gift  of  God,  but  to  a  certain  virtuous  Opennejs  iu  themfelves. 
which  renders  their  Salvation  owing  to  themfelves. 


(203       ) 

fuch  Rules,  even  tbofe  of  them  who  might  have 
a  competent  Share  of  Literature;  which  moft  of 
them  had  not.  Learned,  or  unlearned,  the  Light 
and  Motion  of  the  Holy  Spirit  was  their  Guide; 
not  the  Rules  of  Rhetoric,  Logic,  or  Grammar. 
Is  not  the  Apoflle  Jolm^^  Greek  as  ordinary  as 
G.  Fox*s  Englijh ;  yet  who  had  a  deeper  Under- 
flanding  given  him  in  Divine  Things  than  John? 
Not  School-learning,  but  the  Light  of  the  Holy 
GhoiL  gave  them  a  right  Underftanding,  and  the 
fame  is  requifite  to  the  right  Underftanding  of 
their  Writings,  ney  /pake  not  the  Wifdom  of  this 
JVorld;  therefore  are  not  to  be  underftood  by  its 
Wifdom,  yet  nothing  is  more  bufy  to  explain 
them.  They  often  treat  of  Things  promifcuouf- 
ly;  even  as  our  Saviour  himfelf  fpoke,  intermix- 
ing the  internal  fpiritual  Senfe  with  the  external, 
both  refpeding  himfelf,  and  the  Matters  he 
touched  upon.  This  John  doth  in  his  firft  Chap- 
ter, fom.etimes  fpeaking  of  Chrifl  as  the  Word, 
which  refpeds  his  Divinity,  fometimes  as  Man, 
or  as  in  the  Flel^i,  and  fometimes  comprehending 
both  Senfcs  in  the  fame  Words.  For  want  of  a 
right  Underftanding  properly  to  diftinguifh  them. 
Men  are  apt  to  jumble,  and  miftake  one  for  ano- 
ther. Hence  arife  Difagreement,  Clafhing,  and 
Jangling  about  the  true  Senfe  of  Scripture;  and 
trying  it  by  the  Notions  of  Syjicms  they  have 
efpoufed,  inftead  of  trying  them  by  the  Truth,  it 
is  no  wonder  there  is  fo  much  Controverfy.  The 
only  Way  to  put  an  End  to  it,  is  for  all  to  come 
to  the  Spirit  of  Truth  in  their  own  Hearts,  that 
they  may  be  led  into  all  Truth;  which  till  they 
do,  they  never  can  be. 

9.  P.  171.  5.  iV.  by  a  Perverfion,  charges  Bar- 
day  with  Perverfion.  He  afferts,  ''  Pa:d^*  (in 
Rojii,  X.  14,  15.)  "  is  only  fpeaking  of  the  Ifrael- 
"  ites^  as  the  Scope  of  the  Chapter  demonftrates.'^ 

This 


iCor.ii./5 


(      ^o4      ) 

This  appears  to  me  a  Miftake.  For  though  thd 
Apoille  had  been  fpeaking  particularly  of  them 
in  divers  of  the  preceeding  Verfes,  in  thefe  he 
manifeftly  includes  both  Jews  and  Gentiles.  His 
Words  are,  "  There  is  no  Difference  between  the 
*'  Jew  and  the  Greek ;  for  the  fame  Lord  over  all^ 
^'  is  rich  unto  all  that  call  upon  him.  For  whofoever 
"  fhall  call  upon  the  Name  of  the  Lord  fhall  be 
*'  faved.  How  then  fhall  they  call  on  him  in  whom 
*'  they  have  not  believed?'*  &c.  The  Pronoun, 
they  hath  evidently  an  equal  Reference  to  both 
Jews  and  Gentiles;  as  the  preceding  Context  de- 
monftrates. 

Accepting  thefe  Words,  "  their  Sound  went 
*'  into  all  the  Earth,  and  their  Words  unto  the 
*'  Ends  of  the  World,"  as  intended  only  of  the 
Preaching  of  the  Apoftles,  and  their  Companions 
in  Travel,  and  as  being  literally  true  when  Paul 
wrote  his  Epiflle  to  the  Romans^  S.  N»  P.  172. 
aflerts,  "  It  is  7noJi  likely,  it  was  by  them,  and 
*'  their  Adherents,  propagated  throughout  the 
*'  greatefl  Part  of  the  then  habitable  World/' 
Upon  which  I  afk,  What  Probability  is  there, 
that  any  of  them  ever  preached  the  Gofpel  in 
China,  Per/ia,  Tartary,  India,  Riiffia,  America, 
the  numerous  oriental  and  occidental  Illands,  or 
fet  legendary  Tales  afide,  in  Britain,  or  in  fliort, 
■throughout  the  far  greateft  Part  of  the  then  habita- 
ble World?  The  Alfertion  appears  grounded 
upon  a  vulgar  Error,  though  too  current,  and 
what  is  built  upon  it,  is  improbable  Conjecture. 

10.  P.  175.  6~Y.  S,  N»  having  cited  i  Cor,  iii. 
18.  and  xii.  7.  faith,  "  Thefe  and  fuch  like  Paffages 
"  are  afcribed  jndifcriminately  to  Mankind  uni- 
*'  verfally,  and  every  individual  Man  is  declared 
"  to  he  the  'Temple  of  God,  and  to  have  a  Mayn- 
"  fejiation  of  the  Spirit  to  profit  withal''  That  the 
Manifellation  of  the  Spirit  is  given  to  every  Man 

to 


(       2^5       ) 

io  profit  zvithal,  we  verily  believe,  and  do  not  only 
depend  upon  this  particular  Text  for  it.  We  alfo 
believe,  that  if  every  Man  feeketh  rightly  to  profit 
with  it,  every  Man  may  fo  grow  in  Grace  as  in 
Time  to  become  the  Temple  of  God.  But  that 
every  Man  fo  profits  with  it,  as  really  to  become 
God's  Temple,  we  no  more  l^elieve  than  our  Ac- 
cufer. 

Great  Part  of  what  follows,  and  indeed  a  large 
Portion  of  his  Volume,  is  made  up  of  Repeti- 
tions from  his  Letter,  with  additional  Suppofi- 
tions,  which  are  untruly  fathered  upon  us ;  and 
which  lay  fcattered  in  the  confuted  Publications  of 
Hicks ^  Faldo^  Bugg^  Lejly^  Fickworth,  and  other 
party  Writers  in  the  laft  Century.  Thefe  have 
become  as  Magazines  of  Sophiflry  and  Abufe,  to 
furnifh  their  warm  SuccelTors  in  Oppofition,  who 
to  this  Day  keep  retailing  them  out  againft  us. 

II.  P.  1 80.  Our  Examiner  prefufiies  entirely  to 
refute  every  thing  Barclay 'j  Defender  has  advanced 
upon  Luke  xvii.  20,  21.  The  PaiTage  is,  "  The 
*'  Kingdom  of  God  cometh  not  with  Obferva- 
*^  tion,  neither  (hall  they  fay,  lo  here,  or  lo  there; 
*'  for  behold  the  Kingdom  of  God  is  within  you." 
To  fuit  his  Purpofe,  «S.  N.  chofe  to  read  thefe 
lafl  Words,  is  among  you.  To  this  I  replied , 
Obfervations,  P.  74.  "  Ihis  reading  deflroys  the 
^'  Antithefis  evidently  intended  by  our  Saviour, 
^*  who  was  here  anfwering  a  Queftion  put  to  him 
*'  by  the  Fharifces^  concerning  the  coming  of  an 
*'  outward  l^mgdom^  by  informing  them,  that  the 
^'  Kingdom  of  God  is  an  inward  Kingc  om;  and 
**  (hewing  the  Difference  between  an  outward  and 
^*  vifible  Form^  which  Men  are  capable  to  point 
*'  out  by  their  lo  here,  and  lo  there,  and  his  own 
<'  internal  fpiritual  Dominion.'* 

To  accomplifh  my  entire  Refutation,  he  takes 
the    Word    entos,    out   of    the   original   Greek,- 

D  d  the 


(        ^o6        ) 

the  proper  Signification  of  which  is  within^  as  it 
(lands  in  our  Tranflation.  It  is  alfo  rendered  in 
Latin  intus  by  Beza^  and  intra  by  Caftalio^  both 
which  fignify  within.  Inflead  of  this  my  Op- 
ponent fubftitutes  en,  which  is  ufually  render- 
ed in  or  a7nong.  By  the  like  Pradice  the  Scripture 
may  be  made  to  teach  any  Dodrine  whatfoever. 
But  to  common  Underflandings,  the  taking  away 
an  original  Word  from  the  Text,,  and  putting 
another  in  its  Place  different  in  Signification,  is  a 
dired  FaJJification  of  Scripture ;  which  is  the  more 
notorious,  as  there  does  not  appear  to  be  any 
various  Reading  in  the  Greek  Text  to  afford  a 
Pretence  for  it.*  The  Caufe  of  Truth  flands  in 
Need  of  no  fuch  Artifices;  nor  can  that'Syflem  be 
according  to  Truth,  which  is  obliged  to  Falfiiood 
for  its  Support* 

When  a  Writer  who  profefTes  fo  high  an  Efteem 
for  the  Holy  Scriptures,  takes  fuch  unw^arrantable 
Freedoms  with  them,  as  openly  to  falfify  them  to 
ferve  his  Purpofe;  his  Eflbrts,  inftead  of  accom- 
plifhing  the  Refutation  of  others,  muft  terminate 
in  Self  confufion.  For  this,  I  refer  to  P.  239. 
where  he  vents  himfelf  in  thefe  opprobrious 
Terms,  "  To  adopt  a  religious  Scheme  which  is 
*^  contrary  to  them  (the  Scriptures)  though  we 
'^  may  borrow  the  Phrafeology  and  Terms  of 
"  Scripture  to  .exprefs  it,  mull  be  i??ipious  daring 
"  Infolence,  and  atrocious  Rebellion  againfl  the  Di- 
"  vine  Government.  Were  the  mojl  dreadful  Curfes 
"  pronounced,  by  the  Spirit,  upon  "  any  who 
*'  fcall  add  to,  or  diminifh  from  the  Prophecy 
"  of  one  Book."  i?f?i;.  xxii.  18,  19.  "  how  un- 
*'  fpcakably  deplorable  mufl  their  Doom    be,    if 

"  they 

=*  See  the  Grf(?^  Teflament,  printed  at  Oxford  i'j6$;  to  which 
are  added  various  .  eadings,  collated  from  above  one  Hundred 
Manr.iVripts,  and  from  the  ancient  Verlions. 

itjee  alfo  Mill's  Greek  Teftament. 


(       207       ) 

«^  they  die  without  an  Alteration  of  Mind,  who 
*'  pervert  the  main  Senfe  of  the  whole  New 
*'  Teftament,  and  introduce  another  Gofpel."  If 
this  heavy  Charge  and  Denunciation  belong  to 
thofe  who  add  to,  d'm'mijh  from,  or  pervert  the 
Senfe  of  Scripture,  it  behoves  our  Opponent  to  look 
to  himfelf  j  for  he  appears  to  be  notorioufly  guilty. 

P.  184.  He  teaches,  that  the  apoftolic  Expref- 
fion,  Chr'ift  in  you  the  Hope  of  Glory,  only  in-  coL  i.  if, 
tends,  "  that  Chrifl  fhould  be  freely  proclaimed 
**  among  the  Gentiles,  to  give  them  the  Hope  of 
*'  eternal  Glory.*'  Which  is  very  much  like  af- 
ferting,  that  the  Proclamation  concerning  Chrifl; 
without  them,  is  Chrifl:  in  them,  or  at  leafl:,  all 
that  is  meant  by  it.  But  prefentiy  after  he  ac- 
knowledges the  Truth  in  part,  where  he  fays, — 
*'  Chrifl:,  no  doubt,  dzvelt  and  reigned  in  their 
^^  Hearts,  by  his  Spirit,  through  its  purifying  In- 
*^  fluence.'V  He  afterwards  expreifes  an  Appre- 
henfion,  that  /  cannot  think  Paul  meant,  Chrifl 
fo  dwelt  in  the  Hearts  of  all  Mankind  univerfally. 
Certainly  I  cannot;  but  at  the  fame  Time  I  mufl: 
think,  he  appeared  by  his  Spirit  in  the  Minds  of 
all,  either  as  a  Comforter,  a  Purifier,  or  a  Con- 
vidor  and  Reprover,  in  order  that  they  might  be- 
lieve in,  and  obey  him  under  this  Appearance, 
through  which  they  would  find  him  to  become  the 
Hope  of  Glory  in  them. 

In  Matters  of  fuch  high  Concern  as  relate  to 
our  eternal  State,  it  is  incumbent  upon  all,  to  be 
more  cautious  than  confident  about  the  Exclufwn  of 
their  Fellow -creatures  from  the  Grace  and  Salvation 
of  God;  lefl:  by  alTerting  the  Non-exiftence  of 
that  Experience  in  others,  themfelves  have  not  yet 
known,  they  become  of  thofe  to  whom  our  Sa- 
viour declares,  '*  Ye  fhut  up  the  Kingdom  ofMat.  xxii. 
*^  Heaven   againfl   Men ;    for    ye    neither  go  in     ^^' 

*'  your-. 


(       208       ) 

f«  yourfelves,  neither  fufFer  ye  them  that  are  en? 
P  tring^  to  go  in.'' 

1%.  If  any  afk.  What  is  the  Kingdom  of  Hea- 
yen,  or  of  God?  I  anfwer;  Notwithflanding  he 
is  the  Ahnighty  Sovereign  of  the  Univerfe,  yet 
that  is  more  pecuUarly  ftiled  bis  Kingdom,  wherein 
he  fo  completely  governs  as  to  be  always  cheer- 
fully and  perfectly  obeyed;  where  he  is  the  fole 
Mover  of  all  that  is  done,  where  he  is  glorified 
in  all  that  is  done,  and  whese  he  communicates 
of  his  Glory  and  Fehcity  without  Mixture.  This 
Kingdom  can  neither  be  entred,  nor  at  all  feen 
into  by  Man,  but  through  the  New-birth  of  the 
Holy  Spirit,  whereby  the  Soul  experienceth  a  be- 
jphn  ill.  %  ing  born  into  it;  a  being  delivered  frofn  the  Power 
CcfJ.  i»  13-  of  Darknefs,  and  tranjldted  into  the  Kingdom  of  the 
dear  Son  of  God,  Hereby  alone  the  Spirit  of 
Man  enters  it,  and  through  Faithfulnefs,  is  en- 
abled to  make  Advances  therein  whilft  in  the  Body. 
This  Kingdom  flands  not  in  Locality,  not  in  any 
here,  or  there;  therefore  it  is  in  vain  to  direct  it 
by  io  here,  or  lo  there.  It  ftands  in  an  Infinite  and 
Heavenly  Spirit,  Life,  and  Nature,  wherein  no^ 
thing  impiire  can  live  or  enter.  It  is  the  internal 
Dominion,  or  ruling  Power  of  the  Holy  Ghoft 
in  Men  and  Angels;  that  pure  Influence  fo  beauti- 
fully and  fublimely  defcribed  in  Wifdom  vii.  floiv» 
ing  from  the  Glory  of  the  Almighty,  which  in  all 
Ages  entering  into  Holy  Souls,  maketh  them  Friends 
of  God,  and  Prophets,  In  fine,  this  Kingdom  of 
God,  is  the  Dominion  of  the  Light  and  Life  of 
the  Spirit  of  God.  Whoever  hves  under  the  fen- 
fible  Influence  and  Government  of  it,  lives  in  this 
Kingdom.  This  is  the  Kingdom  of  the  Saints 
militant  on  Earth,  and  of  the  Saints  triumphant 
in  Heaven,  it  being  experienced  by  the  Sandlified 
in  Chrifi  Jefus,  in  Part  whilft  in  this  World,  and 
enjoyed  in  its  Fulnefs  in  the  World  to  come, 


(       209       ) 

What  follows  is  chiefly  a  Repetition  of  what 
our  Opponent  pnblifhed  before  in  his  Letter,  the 
Tenour  of  which  is  already  obviated  in  divers 
Parts  of  this  Work,  and  therefore  I  fhall  now 
take  my  Leave  of  him,  pafling  by  abundance  of  his 
IlUberaUties,  and  fmcerely  wifhing,  that  himfelf, 
and  all  Men,  may  come  really  to  know  the  only  joha  vnu 
true  God,  and  Jefus  Chrift  whom  he  hath  fent,  2" 
t\\U  they  may  experience  Life  eternal. 


r    /    N   I   S. 


/ 


\ 


